A. Video Title. How is God’s prophetic plan for the end times laid out in the Book of Daniel, Chapters 6-12.
B. Video Data. John Ankerberg Show. Drs. John Ankerberg (M. Div., D. Min.) Jimmy DeYoung (M. Div., Ph. D., 1940-2021).
II. Introduction. The Time Of The End. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002).
A. Added to the previous revelation are the important disclosures (1) that the time of the end has a special relationship to “the children of thy people,” that is, Israel, (2) that Israel will experience at that time a special deliverance to be realized by those in Israel who worship God, and (3) that the doctrine of resurrection, which climaxes the time of the end, is the special hope of those who are martyred.
B. The entire section from Daniel 11:36 to 12:3 constitutes a revelation of the major factors of the time of the end which may be summarized as follows: (1) a world ruler, (2) a world religion, (3) a world war, (4) a time of great tribulation for Israel, (5) deliverance for the people of God at the end of the tribulation, (6) resurrection and judgment, and (7) reward of the righteous. All of these factors are introduced in this section. Added elsewhere in the Scriptures are the additional facts that this time of the end begins with the breaking of the covenant by “the prince that shall come” (Dan 9:26-27); that the “time of the end” will last for three and one-half years (Dan 7:25; 12:7; Rev 13:5); that the time of the end is the same as the time of Jacob’s trouble and the great tribulation (Jer 30:7; Mt 24:21). Many additional details are supplied in Revelation 6-19.
C. The fact that the opening section of chapter 12 is obviously eschatologically future, constitutes a major embarrassment to liberals who attempt to find Antiochus Epiphanes in 11:36-45. Chapter 12, which is naturally connected to the preceding section, clearly does not refer to Antiochus Epiphanes but to the consummation of the ages and the resurrection and reward of the saints. Nowhere does the attempt to make Daniel entirely history fail more miserably than here, as the detailed exegesis of these verses demonstrates.
III. Verse examination (Daniel 12). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
A. 12:1. “at that time.” The time of the events 11:36-45, the Great Tribulation. “such as never occurred.” Re Matt 24:21, “For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will.”
B. 12:2. The verse predicts the resurrection of the righteous dead of the OT times as well as the righteous martyrs of the Tribulation at the second coming of Christ (Rev 20:4-6). Believers of the church age will already have been changed and raised at the Rapture. (The resurrection of the wicked does not occur at the same time, but after the Millennium; Rev 20:5.)
C. 12:3. Those “who have insight” will see through Antichrist’s deception. They will also lead others to the truth during the tribulation period.
D. 12:4. “seal up the book.” Not that its meaning was to be left unexplained but that the book was to be left intact so as to help those living in the future tribulation days. “many will go back and forth.” As the end approaches, people will travel about seeking to discover what the future holds.
E. 12:5. Likely “two angels.”
F. 12:7. The events of the Tribulation will be consummated when the “time, times, and half a time” (the last 3 1/2 years of that seven-year period) come to a close. These last 3 1/2 years constitute the Great Tribulation (cf. Matt 24:21).
G. 12:8. Even Daniel did not understand all these prophecies.
H. 12:11. “the abomination of desolation.” At the midpoint of the tribulation “week” Antichrist will abolish the Jewish sacrifices (9:27; Matt 24:15 ; 2 Thes 2:4). From that time to the end of the 1,290 days. Normally 3 1/2 years (of 360 days per year) would include only 1,260 days. The extra 30 days mentioned here allow for the judgments that will take place after the second coming of Christ. See at Ezek 20:33-44; Joel 3:2-3; Matt 24:32).
I. 12:12. Because the one who lives 75 days after the second advent (1335 days from the midpoint of the Tribulation) is called blessed, this must mark the beginning of the actually functioning of Christ’s millennial kingdom.
J. 12:13. “you will enter into rest.” I.e., Daniel would die but is promised that he will rise (be resurrected) and receive his inheritance (portion) in our Lord’s millennial kingdom.
IV. Summary. Holman Christian Standard Bible. Michael Rydelnik (Th. M., D. Miss).
A. Daniel wrote his book with two purposes in mind. First, he wanted to assert that the God of Israel was sovereign, even over the powerful nations that surrounded His people. God’s chosen nation had been conquered and dispersed by a mighty empire that did not acknowledge God. What would happen now? Would Babylon’s yoke remain forever on Israel’s shoulders? Would God’s people never see their homeland again? Had God forgotten His promises? Daniel’s answer was that Babylon would fall to another empire, which in turn would fall to yet another great kingdom. History would continue in this pattern until God judged all Gentile nations and established His everlasting rule. Daniel’s message was obviously meant to uplift and encourage the weary hearts of the exiled Jews.
B. Yet Daniel also looked forward to the day when God would restore and reward Israel. Israel was suffering punishment for its disobedience; but when would the punishment end? Daniel’s message was both discouraging and encouraging. He predicted trouble ahead; Israel would suffer under Gentile powers for many years. But the encouraging news was that the time of trials would also pass away. The time was coming when God would gather His children to Him again. He would establish His messianic kingdom which would last forever. The God who directs the forces of history has not deserted His people. They must continue to trust Him. His promises of preservation and ultimate restoration are sure.
V. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.
I. Video. What does Daniel tell us about the identity of “the prince who will come?”
II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.). Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).
III. Introduction. Prophesied Events After The sixty-ninth seven. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D. 1910-2002).
A. Daniel 9:26. “And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”
B. In summarizing the period of the sixty-nine sevens, the statement is made in verse 25 that the period will be “unto the Messiah the Prince.” Most conservative expositors have interpreted this as a reference to Jesus Christ. Montgomery, however, has another explanation: “‘Messiah’ is epithet of king, of priest (cf. 2 Mac. 1:10), of prophet; and in a spiritual sense of patriarch (Ps. 105:15), and even of Cyrus, who is ‘My Anointed,’ Is. 45:1… The second term ‘prince,’ qualifying the first, is used of various officers of rank: as a chief among officials, esp. in the temple personnel, e.g. 11:22 of the high priest, q.v.; of nobles or princes, e.g., Job 29:10, 31:37; then of royalty, appearing as an early title for the king in Israel, e.g., 1 Sa. 9:16, and also of foreign kings. Hence both terms are ambiguous, and their combination does not assist identification, for which three candidates have been proposed: Cyrus, the ‘Anointed’ of Is. 45:1; Zerubbabel, the acclaimed Messiah of the Restoration; and his contemporary, the high priest Joshua b. Josedek.”
C. It is obvious that Montgomery is straining to prove a non-Christological interpretation. By far the majority of scholars who accept Daniel as a genuine book find the reference in verse 25 to Jesus Christ. As Young expresses it, “The old evangelical interpretation is that which alone satisfies the requirements of the case. The ‘anointed one’ is Jesus Christ, who was cut off by His death upon the Cross of Calvary.” If this interpretation of verse 25 is correct, it provides the key to verse 26 which states that after “threescore and two weeks,” that is, the 7 plus 62 sevens, or after the end of the sixty-ninth seven, the Messiah shall be “cut off.” The verb rendered “to cut off” has the meaning, “to destroy, to kill,” for example, in Genesis 9:11; Deuteronomy 20:20; Jeremiah 11:19; Psalm 37:9.
D. The natural interpretation of verse 26 is that it refers to the death of Jesus Christ upon the cross. As this relates to the chronology of the prophecy, it makes plain that the Messiah will be living at the end of the sixty-ninth seventh and will be cut off, or die, soon after the end of it.
E. The prominence of the Messiah in Old Testament prophecy and the mention of Him in both verses 25 and 26 make the cutting off of the Messiah one of the important events in the prophetic unfoldment of God’s plan for Israel and the world. How tragic that, when the promised King came, He was “cut off.” The adulation of the crowd at the triumphal entry and the devotion of those who had been touched by His previous ministry were all to no avail. The unbelief of Israel and the calloused indifference of religious leaders when confronted with the claims of Christ combined with the hardness of heart of Gentile rulers to make this the greatest of tragedies. Christ was indeed not only “cut off” from man and from life, but in His cry on the cross indicated that He was forsaken of God. The plaintive cry “My God, my God, why hast thou forsaken me?” reveals not only the awfulness of separation from God but points also to the answer—the redemptive purpose. Although the additional explanation but not for himself is probably best translated, “There is nothing for him,” it is nevertheless true that He died for others. Nothing that rightly belonged to Him as Messiah the Prince was given to Him at that time. He had not come into His full reward nor the exercise of His regal authority. He was the sacrificial lamb of God sent to take away the sin of the world. Outwardly it appeared that evil had triumphed.
F. Although evangelical expositors have been agreed that the reference is to Jesus Christ, a division has occurred as to whether the event here described comes in the seventieth seventh described in the next verse, or whether it occurs in an interim or parenthetical period between the sixty-ninth seventh and the seventieth seventh. Two theories have emerged, namely, the continuous fulfillment theory which holds that the seventieth seven immediately follows the sixty-ninth, and the gap or parenthesis theory which holds that there is a period of time between the sixty-ninth seven and the seventieth seven. If fulfillment is continuous, then the seventieth week is already history. If there is a gap, there is a possibility that the seventieth week is still future. On this point, a great deal of discussion has emerged.
G. In the interpretation of this passage and the decision on the question of the continuous fulfillment versus the gap theory, the fulfillment of the prophecy again comes to our rescue. The center part of verse 26 states “the people of the prince that shall come shall destroy the city and the sanctuary.” Historically the destruction of Jerusalem occurred in a.d. 70 almost forty years after the death of Christ. Although some expositors, like Young, hold that the sacrifices are caused to cease by Christ in His death which they consider fulfilled in the middle of the last seven years, it is clear that this does not provide in any way for the fulfillment of an event thirty-eight years or more after the end of the sixty-ninth seven. Young and others who follow the continuous fulfillment theory are left without any explanation adequate for interposing an event as occurring after the sixty-ninth seven by some thirty-eight years—which, in their thinking, would actually occur after the seventieth week. In a word, their theory does not provide any normal or literal interpretation of the text and its chronology.
H. The intervention of two events after the sixty-ninth seven which in their historic fulfillment occupied almost forty years makes necessary a gap between the sixty-ninth seven and the beginning of the seventieth seven of at-least this length of time. Those referred to as “the people of the prince that shall come” are obviously the Roman people and in no sense do these people belong to Messiah the Prince. Hence it follows that there are two princes: (1) the Messiah of verses 25 and 26, and (2) “the prince that shall come” who is related to the Roman people. That a second prince is required who is Roman in character and destructive to the Jewish people is confirmed in verse 27 (see following exegesis), which the New Testament declares to be fulfilled in relation to the second coming of Christ (Mt 24:15).
I. The closing portion of verse 26, although not entirely clear, indicates that the destruction of the city will be like the destruction of a flood and that desolations are sovereignly determined along with war until the end. Because of the reference to “the end” twice in verse 26, it would be contextually possible to refer this to the end of the age and to a future destruction of Jerusalem. According to Revelation 11:2, “The holy city shall they tread under foot forty and two months “probably refers to the great tribulation just before the second advent. However, there is no complete destruction of Jerusalem at the end of the age as Zechariah 14:1-3 indicates that the city is in existence although overtaken by war at the very moment that Christ comes back in power and glory. Accordingly, it is probably better to consider all of verse 26 fulfilled historically.
J. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.
K. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.
L. The best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven.
IV. Verse examination (Daniel 9:26). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
A. Daniel 9:26. Certain important events to happen “after” the 62 weeks (plus the seven weeks, or a total of 69 weeks): the crucifixion of “Messiah” and the destruction of Jerusalem in A.D. 70 by the Romans, who “are the people of the prince who is to come.” Because these events were to occur after the 69 weeks had run their course, and before the seventieth week began, there must be a space of time between the conclusion of the sixty-ninth week and the beginning of the seventieth.
B. Ephesians 5:32, “This mystery is great; but I am speaking with reference to Christ and the church. ” The mystery illustrates that which exists between Christ (the bridegroom) and the Church (His bride).
C. Romans 16:25-26. 25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, 26 but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith;
1. Mystery. A definition of a scriptural mystery: something unknown in times past (OT) but revealed in the NT. See note on Eph 3:3. Here “the mystery” is the gospel of Christ. In Eph 5:32, the “mystery” was also spoken as: “32 This mystery is great; but I am speaking with reference to Christ and the church.” OT prophecies of Messiah could now be understood, once the mystery was revealed (cf. Luke 24:44-45; 1 Peter 1:10-12);
2. My note: Mystery in this context does not relate to, e.g., a murder mystery, where the purpose of the book, or movie, “is to cause people to figure out who the murderer may be.” In sharp contrast, a scriptural mystery is one where God does not reveal the mystery (in any form, to anyone) until He decides to inform key players in the time of the NT of such a mystery, and its understanding. Such key players are the Apostles Paul and Peter.
B. The OT Jewish prophets knew nothing about the church, the time of the church, or the relationship that would exist between Messiah and the church. Simply stated, neither Daniel, nor any other Jewish prophet, knew anything about the the church, to include its time on earth, because God had not revealed to the prophets anything about the church, as is discussed in para V. C., below.
C. In addition to having no knowledge of the church, the OT Jewish prophets knew nothing about “rapture of the church” (1 Cor 15:50-54). vs 50 “flesh and blood can not inherit the kingdom of God; nor does the perishable inherit the imperishable” vs 51″ I tell you a mystery, we will not all sleep, but we will all be changed” vs 52 “in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound and the dead will be raised imperishable, and we will be changed.” [Ryrie note: 15:51-58. Here Paul answers the question, what happens to those who do not die? 15:51,The rapture of the church described in vs 51-58 was a “mystery” unknown in the OT, but now revealed (In the NT). “We must not all sleep.” I.e., not all die (1 Thes 4:15) Some will be alive when the Lord returns (in the air), but all will be changed. vs 53. “perishable.” that is all who are living.]
D. OT Jewish prophets knew nothing about the Church, Messiah and the church, or the rapture of the church. OT Jews knew about God being in Heaven, but not about Jews being in Heaven; (unsaved Jews do not go to Heaven). OT Jews knew only about Jews being in a physical, and earthly kingdom, where Messiah would rule and reign. OT Jews knew nothing about the Church being caught up to heaven, or the Church ruling and reigning with Christ in the earthly kingdom, after their return from Heaven with Messiah at the second coming of Messiah (Matt 24:29-30, Rev 19:11-20:4, Zech 14:1-5, 9).
E. God revealed to the OT Jewish prophets information on the last days of Israel (Isa 2:1), but not about the last days of the Church (2 Tim 3:1). The audience on the Day of Pentecost (a Jewish feast day) was Jewish; Peter spoke to those Jews about an OT prophecy about Israel (Acts 2:16-17, Joel 2:28-32). Gentiles would have known nothing about OT Jewish prophecies.
F. When the Apostles went into foreign lands (Acts 1:8), they spoke to the Gentiles and unsaved Jews about Messiah and Him crucified (Acts 2:22-28; 1 Cor 2:2; Gal 3:10-13; there is no salvation in the Law).
G. The OT Jewish prophets did not tell the OT Jews about things that were a “mystery,” which God would only reveal during the Church Age to His selected apostles.
V. Summary. Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author, Kenneth L. Barker (B.A., Th. M., Ph. D.).
A. The second sentence of v.26 is perhaps more accurately rendered, “The people of a prince who shall come will destroy both the city and the sanctuary.” (The reason for the ambiguity here is that the definite article is missing in front of “ruler” in the Hebrew, which would be necessary for the rendering “the people of the ruler”). Subsequent history shows this to be a clear reference to the destruction of Jerusalem by the Romans under Titus in A.D. 70, forty years after Calvary, or forty-three years after the end of the sixty-ninth “week”—if the 457 B.C. theory is correct for the commencement of the seventy weeks.
B. The next sentence or two indicate what is to happen after the destruction of Jerusalem: lit., “And the end of it will be in the overflowing, and unto the end there will be war, a strict determination of desolations” or “the determined amount of desolations.” The general tenor is in striking conformity with Christ’s own prediction (Mt 24:7-22). Notice that this entire intervening period is referred to before the final or seventieth week is mentioned in v.27. It is difficult to explain why this is so if the entire seventy weeks are intended to run consecutively and without interruption. It seems far more reasonable to infer that a long period of time of war and desolation is to intervene between the sixty-ninth week (when Messiah appears at his first advent) and the seventieth week, which is to usher in Christ’s second advent.
VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.
What is the prophetic outline to the Book of Daniel?
II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min). Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-21).
III. Introduction. The Fulfillment of the Sixty-Nine Sevens. Author: Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002).
A. Daniel 9:25. “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and three score and two weeks: the street shall be built again, and the wall, even in troublous times.”
B. At the outset of the revelation of the details of the seventy sevens, Daniel is exhorted to know and understand the main facts of the prophecy (cf. Dan 9:22).
C. The key to the interpretation of the entire passage is found in the phrase “from the going forth of the commandment to restore and to build Jerusalem.” The question of the terminus a quo, the date on which the seventy sevens begin, is obviously most important both in interpreting the prophecy and in finding suitable fulfillment. The date is identified as being the one in which a commandment to restore and to build Jerusalem is issued. The decree of Artaxerxes was given to Nehemiah authorizing the rebuilding of the city (Neh 2:1-8, 536 B.C.). Implication has been drawn from Ezra 4:12-21 (534 B.C.) that the city walls were rebuilt at that time and that the reference to “a wall in Judah” in Ezra 9:9 (457 B.C.) signifies completion.
D. In verse 25, Daniel is introduced to two periods of time which are immediately consecutive, first a period of seven sevens, or forty-nine years, and then a period of sixty-two sevens, or four hundred and thirty-four years. There is no indication clearly given as to the reason for distinguishing between the two periods except that he adds “the streets shall be built again, and the wall, even in troublesome times.”
E. That Sir Robert Anderson is right in building upon a 360-day year seems to be attested by the Scriptures. It is customary for the Jews to have twelve months of 360 days each and then to insert a thirteenth month occasionally when necessary to correct the calendar. The use of the 360-day year is confirmed by the forty-two months of the great tribulation (Rev 11:2; 13:5) being equated with 1,260 days (Rev 12:6; 11:3).
F. Accordingly, the best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven.
G. The best end point for the sixty-nine sevens is shortly before Christ’s death anticipated in Daniel 9:26. Practically all expositors agree that the crucifixion occurred after the sixty-ninth seven.
H. The dates of the sixty-nine weeks of Daniel 9:25 extended from the first of Nisan (March 5) 444 B.C., to the tenth of Nisan (March 30) A.D. 33.
IV. Verse examination (Daniel 9:25). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
The 70 sevens begin with a “decree to restore and rebuild Jerusalem,” the commandment of Artaxerxes Longimanus (Neh 2:5). The public square and moat were rebuilt by the time the first seven weeks (49 years) were completed.
V. Summary. Author: Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author, Kenneth L. Barker (B.A., Th. M., Ph. D.).
A. Verse 25 is crucial. Only sixty-nine heptads (units of seven) are listed here, broken into two segments. The first segment of seven amounts to forty-nine years, during which the city of Jerusalem is to be “rebuilt with streets and a trench, but in times of trouble.”
B. Verse 26 specifies the termination of the sixty-nine heptads: the cutting off of the Messiah. After the appearance of Messiah as Ruler—483 years after the sixty-nine weeks have begun—he will be cut off. This accords very well with a three-year ministry of the Messiah prior to his crucifixion.
VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.
I. Video. How does the book of Revelation fit hand in glove with the book of revelation?
II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.), Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).
III. Introduction. The Revelation of the Seventy Sevens of Israel. Author: Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002).
A. Daniel 9:24. “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”
B. In the concluding four verses of Daniel 9 one of the most important prophecies of the Old Testament is contained. The prophecy as a whole is presented in verse 24. The first sixty-nine sevens is described in verse 25. The events between the sixty-ninth seventh and the seventieth seventh are detailed in verse 26. The final period of the seventieth seventh is described in verse 27.
IV. Verse examination. Author: Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
A. “seventy weeks.” Lit 70 sevens. Obviously years are meant, for Daniel had been thinking of the years of captivity (9:2). 490 days is 16 months, and 490 weeks is 9 1/2 years, both too short to accommodate the events of the prophecy. Furthermore, weeks of days are so specified in 10:2-3, where the Hebrew adds “days.”
B. This period of 490 years concerns “your people” (the Jews)
C. Your holy city “Jerusalem.”
D. “to finish the transgression.” To end the apostasy of the Jews.
E. “to make an end of sin.” May mean either to atone for sin or to seal up sin in the sense of judging it finally.
F. “to make atonement for iniquity.” Refers to the death of Christ on the cross, which is the basis for Israel’s future forgiveness (Zech 12:10; Rom 11:26-27).
G. “to bring in everlasting righteousness.” In the millennial kingdom of Messiah (Jer 23:5-6).
H. “to seal up vision and prophecy.” To set God’s seal of fulfillment on all the prophecies concerning the jewish people and Jerusalem.
I. “to anoint the most holy place.” the anointing of the Holy of Holies in the millennial temple.
V. Summary. Author: Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author, Kenneth L. Barker (B.A., Th. M., Ph. D.).
A. This verse sets forth the approach of “seventy `sevens'” of years during which God would accomplish his plan of national and spiritual redemption for Israel. The seventy “weeks” or “heptads” (lit., “units of seven,” whether days or years) are 490 years (divided, as we shall see, into three sections). This was the time to elapse before the accomplishment of six great achievements for the Holy City and for God’s covenant people. The first three relate to the removal of sin; the second three to the restoration of righteousness.
B. Before the question of the seventieth week can be properly handled, the terminus ad quem of the seventy weeks must first be established. If all six goals of v 24 were attained by the crucifixion of Christ and the establishment of the early church seven years after his death, then it might be fair to assume that the entire 490 years of the seventy weeks were to be understood as running consecutively and coming to a close in A.D. 37. But since all or most of the six goals seem to be yet unfulfilled, it follows that if the seventieth week finds fulfillment at all, it must be identified as the last seven years before Christ’s return to earth as millennial King.
VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.
I. Video. What happens during the 7 year tribulation or the 70th week of Daniel?
II. Video Data. The Tribulation or 70 week period of Daniel 9. Dr. Renald Showers, Th. M., Th., D. 1935-2019.
III. Introduction. The Book of Daniel is one of the most important books of the Bible. From Daniel’s ninth chapter prophecy in the Old Testament, you will find prophetic relevance to the following New Testament books and Chapters: Matt 5, 24; Mark 9, 13; Luke 1, 19, 21, 24; Acts 1; Revelation 19. You will find literal prophetic connection from Daniel’s Old Testament to its New Testament fulfillment. It is important for everyone to have a good understanding of the prophecy of Daniel’s 70 Weeks. By having such knowledge it will help us to provide Biblical answers to those who want to put the church in the Tribulation, which distorts scripture and frightens many people.
IV About my sources of information. Please note that my sources draw conclusions; I do not draw a conclusion, except to restate such a conclusion that has already been made by one of my references.
V. Explanation of Daniel 9:1-2.
A. The Seventy Years of the Desolations of Jerusalem
9:1-2 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
1. According to the opening verse of chapter 9, the third vision of Daniel occurred “In the first year of Darius the son of Ahasuerus, of the seed of the Medes.” In other words, the events of Belshazzar’s feast in chapter 5 occurred between the visions of chapters 8 and 9. It is not clear where chapter 6 fits into this order of events, but it also may well have occurred in the first year of the reign of Darius, either immediately before or immediately after the events of chapter 9. If Daniel’s experience at Belshazzar’s feast as well as his deliverance from the lions had already been experienced, these significant evidences of the sovereignty and power of God may well have constituted a divine preparation for the tremendous revelation now about to unfold.
2. The immediate occasion of this chapter, however, was the discovery by Daniel in the prophecy of Jeremiah that the desolations of Jerusalem would be fulfilled in seventy years. The expression by books may be understood to mean “in books.” Jeremiah the prophet, in addition to his oral prophetic announcements, had written his prophecies in the closing days of Jerusalem before its destruction at the hand of the Babylonians. Although the first record of Jeremiah had been destroyed (Jer 36:23), Jeremiah rewrote it, acting on instructions from the Lord (Jer 36:28) Jeremiah himself had been taken captive by Jews rebelling against Nebuchadnezzar and had been carried off to Egypt against his will to be buried in a strange land in a nameless grave, but the timeless Scriptures which he wrote found their way across desert and mountain to far away Babylon and fell into the hands of Daniel. How long Daniel had been in possession of these prophecies is not known, but the implication is that Daniel had now come into the full comprehension of Jeremiah’s prediction and realized that the seventy years prophesied had about run their course. The time of the vision recorded in Daniel 9 was 538 B.C., about 67 years after Jerusalem had first been captured and Daniel carried off to Babylon (605 B.C.).
3, Jeremiah had prophesied, “This whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations” (Jer 25:11-12). Later, Jeremiah added to this prophecy, “For thus saith the Lord, that after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive”{Jer 29:10-14).
4. On the basis of these remarkable prophecies, Daniel was encouraged to pray for the restoration of Jerusalem and the regathering of the people of Israel. Daniel, although too old and probably too infirm to return to Jerusalem himself, lived long enough to see the first expedition of pilgrims return. This occurred in “the first year of Cyrus king of Persia”(Ezra 1:1), and Daniel lived at least until “the third year of Cyrus king of Persia”(Daniel 10:1) and probably some years longer.
5. As brought out in the earlier discussion of chapter 6 relative to Darius the Mede, Darius had been appointed by Cyrus as king of Babylon. The assertion of Daniel 9:1, that Darius “was made king over the realm of the Chaldeans,” indicates that he was invested with the kingship by some higher authority. This well agrees with the supposition that he Was installed as viceroy in Babylonia by Cyrus the Great. This appointment is confirmed by the verb “was made king” (Hebrew homlak) which does not seem a proper reference to Cyrus himself. In this connection, it is of interest that in the Behistun Inscription, Darius I refers to his father, Hystaspes, as having been made king in a similar way.
6. In studying Daniel 9:2 with its reference to “the desolations of Jerusalem,” Sir Robert Anderson distinguishes the duration of the captivity from the duration of the desolations of Jerusalem. Anderson states, “The failure to distinguish between the several judgments of the Servitude, the Captivity and the Desolations, is a fruitful source of error in the study of Daniel and the historical books of Scripture.”
7. Anderson goes on to explain that Israel’s servitude and captivity began much earlier than the destruction of the temple. Although Anderson’s dates are not according to current archeological findings (606 b.c. instead of 605 for the captivity, 589 b.c. instead of 586 for the desolation of the temple, and his date for the decree of Cyrus 536 B.C. instead of 538), in general, his approach to the fulfillment of Jeremiah’s prophecy is worthy of consideration. As previously discussed in the exposition of chapter 1, the captivity probably began in the fall of 605 B.C. at which time a few, such as Daniel and his companions and other of the royal children, were carried off to Babylon as hostages. The major deportation did not take place until about seven years later. According to Donald J. Wiseman, the exact date of the first major deportation was March 16, 597 b.c, after the fall of Jerusalem following a brief revolt against Babylonian rule. About 60,000 were carried away at that time.
8. Jerusalem itself was finally destroyed in 586 b.c, and this, according to Anderson, began the desolations of Jerusalem, the specific prophecy of Jeremiah 25:11, also mentioned in 2 Chronicles 36:21 and in Daniel 9:2.
9. The precise prophecy of Jeremiah 25:11-12 predicts that the king of Babylon would be punished at the end of seventy years. Jeremiah 29:10 predicted the return to the land after seventy years. For these reasons, it is doubtful whether Anderson’s evaluation of Daniel 9:2 as referring to the destruction of the temple itself is valid. The judgment on Babylon and the return to the land of course took place about twenty years before the temple itself was rebuilt and was approximately seventy years after captivity beginning in 605 b.c. Probably the best interpretation, accordingly, is to consider the expression the desolations of Jerusalem, in Daniel 9:2 , as referring to the period 605 B.C. to 539 B.C. for the judgment on Babylon, and the date of 538 b.c for the return to the land.
10. This definition of the expression the desolations of Jerusalem (Daniel 9:2) is supported by the word for “desolations” ( h£orbo‚t)which is a plural apparently including the environs of Jerusalem. The same expression is translated “all her waste places” in Isaiah 5:1-3(cf. 52:9). Actually the destruction of territory formerly under Jerusalem control even predated the 605 date for Jerusalem’s fall.
11. Although it is preferred to consider Daniel 9:2 as the period 605 b.c.-539 b.c, Anderson may be right in distinguishing as he does the period of Israel’s captivity from the period of Jerusalem’s destruction. Zechariah 1:12, referring to God’s destruction of the cities of Judah for three score years and ten, may extend to the time when the temple was rebuilt. This is brought out in Zechariah 1:16 where it is stated, “Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.” It is most significant that the return took place approximately seventy years after the capture of Jerusalem in 605 b.c, and the restoration of the temple (515 b.c) took place approximately seventy years after the destruction of the temple (586 b.c), the latter period being about twenty years later than the former. In both cases, however, the fulfillment does not have the meticulous accuracy of falling on the very day, as Anderson attempts to prove. It seems to be an approximate number as one would expect by a round number of seventy. Hence, the period between 605 b.c and 538 b.c would be approximately sixty-seven years; and the rededication of the temple in March of 515 b.c, would be less than seventy-one years from the destruction of the temple in August of 586 b.c
12. What is intended, accordingly, in the statement in Daniel 9:2is that Daniel realized that the time was approaching when the children of Israel could return. The seventy years of the captivity were about ended. Once the children of Israel were back in the land, they were providentially hindered in fulfilling the rebuilding of the temple until seventy years after the destruction of the temple had also elapsed.
13. Several principles emerge from Daniel’s reference to Jeremiah’s prophecy. First, Daniel took the seventy years literally and believed that there would be literal fulfillment. Even though Daniel was fully acquainted with the symbolic form of revelation which God sometimes used to portray panoramic prophetic events, his interpretation of Jeremiah was literal and he expected God to fulfill His word.
14. Second, Daniel realized that the Word of God would be fulfilled only on the basis of prayer, and this occasioned his fervent plea as recorded in this chapter. On the one hand, Daniel recognized the certainty of divine purposes and the sovereignty of God which will surely fulfill the prophetic word. On the other hand, he recognized human agency, the necessity of faith and prayer, and the urgency to respond to human responsibility as it relates to the divine program. His custom of praying three times a day with his windows open to Jerusalem still in desolation revealed his own heart for the things of God and his concern for the city of Jerusalem.
15. Third, he recognized the need for confession of sin as a prelude to restoration. With this rich background of the prophetic program revealed through Jeremiah, Daniel’s own prayer life, and his concern for the city of Jerusalem as the religious center of the nation of Israel, Daniel approaches the task of expressing his confession and intercession to the God of Abraham, Isaac, and Jacob.
16. Because Daniel, for the first time, used the word Lord or Jehovah in Daniel 9:2, repeating the expression in verses 4, 10, 13, 14, and 20, critics have used this as an argument against the authenticity of this passage and the prayer which follows.
B. Notes come from Bible.Org., Dr. John F. Walvoord (A.B., M.A., Th. B., Th.M., Th.D., D.D., Litt. D.. 1910-2002). John was a member of the Dallas Theological Seminary faculty for 50 years, from 1936 to 1986. He served as president of Dallas Seminary from 1952 to 1986, and as chancellor until 2001. He continued to teach and preach until a few weeks before his death at the age of 92.
VI. Summary.
A. Introduction. The “seventy weeks” prophecy is one of the most significant and detailed Messianic prophecies of the Old Testament. It is found in Daniel 9. The chapter begins with Daniel praying for Israel, acknowledging the nation’s sins against God and asking for God’s mercy. As Daniel prayed, the angel Gabriel appeared to him and gave him a vision of Israel’s future.
1. The Divisions of the 70 Weeks.
a. In verse 24, Gabriel says, “Seventy ‘sevens’ are decreed for your people and your holy city.” Almost all commentators agree that the seventy “sevens” should be understood as seventy “weeks” of years, in other words, a period of 490 years. These verses provide a sort of “clock” that gives an idea of when the Messiah would come and some of the events that would accompany His appearance.
b. The prophecy goes on to divide the 490 years into three smaller units: one of 49 years, one of 434 years, and one 7 years. The final “week” of 7 years is further divided in half. Verse 25 says, “From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’” Seven “sevens” is 49 years, and sixty-two “sevens” is another 434 years:
c. 49 years + 434 years = 483 years
2. The Purpose of the 70 Weeks
a. The prophecy contains a statement concerning God’s six-fold purpose in bringing these events to pass. Verse 24 says this purpose is 1) “to finish transgression,” 2) “to put an end to sin,” 3) “to atone for wickedness,” 4) “to bring in everlasting righteousness,” 5) “to seal up vision and prophecy,” and 6) “to anoint the most holy.”
b. Notice that these results concern the total eradication of sin and the establishing of righteousness. The prophecy of the 70 weeks summarizes what happens before Jesus sets up His millennial kingdom. Of special note is the third in the list of results: “to atone for wickedness.” Jesus accomplished the atonement for sin by His death on the cross (Romans 3:25; Hebrews 2:17).
3. The Fulfillment of the 70 Weeks
a. Gabriel said the prophetic clock would start at the time that a decree was issued to rebuild Jerusalem. From the date of that decree to the time of the Messiah would be 483 years. We know from history that the command to “restore and rebuild Jerusalem” was given by King Artaxerxes of Persia c. 444 B.C. (see Nehemiah 2:1-8).
b. The first unit of 49 years (seven “sevens”) covers the time that it took to rebuild Jerusalem, “with streets and a trench, but in times of trouble” (Daniel 9:25). This rebuilding is chronicled in the book of Nehemiah.
c. Converting the 360-day year used by the ancient Jews, 483 years becomes 476 years on our solar calendar. Adjusting for the switch from B.C. to A.D., 476 years after 444 B.C. places us at A.D. 33, which would coincide with Jesus’ triumphal entry into Jerusalem (Matthew 21:1–9). The prophecy in Daniel 9 specifies that, after the completion of the 483 years, “the Anointed One will be cut off” (verse 26). This was fulfilled when Jesus was crucified.
d. Daniel 9:26 continues with a prediction that, after the Messiah is killed, “the people of the ruler who will come will destroy the city and the sanctuary.” This was fulfilled with the destruction of Jerusalem in A.D. 70. The “ruler who will come” is a reference to the Antichrist, who, it seems, will have some connection with Rome, since it was the Romans who destroyed Jerusalem.
4. The Final Week of the 70 Weeks
a. Of the 70 “sevens,” 69 have been fulfilled in history. This leaves one more “seven” yet to be fulfilled. Most scholars believe that we are now living in a huge gap between the 69th week and the 70th week. The prophetic clock has been paused, as it were. The final “seven” of Daniel is what we usually call the tribulation period.
b. Daniel’s prophecy reveals some of the actions of the Antichrist, the “ruler who will come.” Verse 27 says, “He will confirm a covenant with many for one ‘seven.’” However, “in the middle of the ‘seven,’ . . . he will set up an abomination that causes desolation” in the temple. Jesus warned of this event in Matthew 24:15. After the Antichrist breaks the covenant with Israel, a time of “great tribulation” begins (Matthew 24:21, NKJV).
c. Daniel also predicts that the Antichrist will face judgment. He only rules “until the end that is decreed is poured out on him” (Daniel 9:27). God will only allow evil to go so far, and the judgment the Antichrist will face has already been planned out.
5. Conclusion
The prophecy of the 70 weeks is complex and amazingly detailed, and much has been written about it. Of course, there are various interpretations, but what we have presented here is the dispensational, premillennial view. One thing is certain: God has a time table, and He is keeping things on schedule. He knows the end from the beginning (Isaiah 46:10), and we should always be looking for the triumphant return of our Lord (Revelation 22:7).
I. Video. Does Prophetic Information from Daniel compare to what is happening in our world today?
II. Video Data. John Ankerberg Show. Drs: John Ankerberg (M. Div., D. Min.), Jimmy DeYoung (M. Div., Ph. D., 1940-2021).
III. Video Context. As is discussed in the video, things are lining up in the middle east that may relate to the events of the “yet future” tribulation. However, it is important to understand that God is not an observing deity, but it is He who makes plans for the time of “eternity to eternity.” God has made a plan for the time and events of the Tribulation; they are not things “that just happen.” Everything that is discussed in the Book of Daniel, as well as the other Old Testament books of prophecy, relate to the things that God has planned for the redemption of the nation of Israel, for the saving of a multitude of “unsaved” Jews and Gentiles during the tribulation, for Jesus to destroy all Gentile world empires so that He might rule the nations Himself (Zech 14:1-5, 9); and for the destruction of the heavens and the earth (2:Peter 3:10-12) and the creation of the new heavens and new earth (2 Peter 3:13; Revelation 21:1), with “the day of the Lord” beginning unexpectedly at the beginning of the Tribulation (“like a thief in the night” 1 Thes 5:2, Joel Introduction) and end at the conclusion of the Millennium with the destruction of the heavens and the earth (Rev 21:1); with the new Jerusalem coming down out of heaven from God made ready as a bride adorned for her husband (Rev 21:2). (These notes come from the Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
IV. Article Introduction. This area of the Bible is one of the most important ones that discuss God’s plan for the ages. I am planning on spending enough time on this ninth chapter of Daniel that is necessary to show the love of God for His chosen people, Israel (Deu 14:2), and the measures that He takes to restore their Kingdom on earth to them (2 Sam 7:10, 12, 13, 16). In this series of articles we will also discuss the differences between “antichrists” and “the antichrist.”
V. Article Details.
A. The third vision of Daniel the prophet, following the two preceding visions of chapters 7 and 8, concerns the program of God for Israel culminating in the coming of their Messiah to the earth to reign. Although other major prophets received detailed information concerning the nations and God’s program for salvation, Daniel alone was given the comprehensive program for both the Gentiles, as revealed to Daniel in preceding chapters, and for Israel, as recorded in Daniel 9:24-27. Because of the comprehensive and structural nature of Daniel’s prophecies, both for the Gentiles and for Israel, the study of Daniel, and especially this chapter, is the key to understanding the prophetic Scriptures. Of the four major programs revealed in the Bible—for the angels, the Gentiles, Israel, and the church, Daniel had the privilege of being the channel of revelation for the second and third of these programs in the Old Testament.
B. This chapter begins with Jeremiah’s prophecy of seventy years of the desolations of Jerusalem and is advanced by the intercessory prayer of Daniel. The chapter concludes with the third vision of Daniel, given through the agency of the angel Gabriel, which provides one of the most important keys to understanding the Scriptures as a whole. In many respects, this is the high point of the book of Daniel. Although previously Gentile history and prophecy recorded in Daniel was related to the people of Israel, the ninth chapter specifically takes up prophecy as it applies to the chosen people.
VI. Notes come from Bible.Org., Dr. John F. Walvoord (A.B., M.A., Th. B., Th.M., Th.D., D.D., Litt. D.. 1910-2002). John was a member of the Dallas Theological Seminary faculty for 50 years, from 1936 to 1986. He served as president of Dallas Seminary from 1952 to 1986, and as chancellor until 2001. He continued to teach and preach until a few weeks before his death at the age of 92.
I. Video. Will Christians be able to identify the Anti-Christ before the rapture?
II Video Data. John Ankerberg Show. Drs. John Ankerberg (M. Div., D. Min.), Ron Rhodes (Th. M., Th. D.), Ed Hindson (Th. M., Th. D., D. Min. Ph. D.), Mark Hitchcock (Th. M., J. D., Ph. D.).
B. Notes, from Ryrie Study Bible, 1986. (Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016)
C. The Vision.
1. Verses. Daniel 8 1-14.
2. Verses examined.
a. 8:1. “third year.”551. B.C., two years after the vision of chap. 7, and before the fall of Babylon in 539. “a vision” concerning the second third world empires — Medo-Persia (vv. 3-4, 20) and Greece (vv. 5-7, 21).
b. 8:2. About 250 mi (400 km) E of Babylon.
c. 8:3. “ram.. Medo-Persia (v. 20). “the longer one coming up last. Though Persia was the younger kingdom, under Cyrus it became the dominant one in 550 B.C.
d. 8:5. “goat.” Greece. “a conspicuous horn. Alexander the Great, whose army swept through Asia Minor, Syria, Egypt, and Mesopotamia from 334-331 B.C.
e. 8:8. “the large horn was broken.” The death of Alexander at age 32, after which his kingdom was divided among his four generals. Cassander took Macedonia; Thrace and much of Asia Minor went to Lysimachus; Seleucus took Syria; and Ptolemy claimed Egypt.
f. 8:9. “small horn.” Not the same as the horn of 7:8, which will arise out of the restored Roman Empire. This little horn came out of Greece and refers to Antiochus Epiphanes, who came to the throne in 175 B.C., and plundered the Temple in Jerusalem, desecrating it by offering pig’s flesh on the altar. “the Beautiful Land.” I.e., Israel.
g. 8:10-11. “the host of heaven.” God’s people, the Jews, who were terribly persecuted by Antiochus. The “Commander” is God.
h. 8:14. Antiochus’s persecution of the Jews would last for 2300 days, the period from 171 B.C.(when peaceful relations between Antiochus and the Jews came to an end) to Dec 25. 165 B.C. (when Judas Maccabeus restored the Temple for its proper worship).
D. The interpretation, 8:15-27.
1. The ram, 8:15-20.
2. 8:16. “Gabriel.” An angel, whose name means “hero of God” and who often brought important messages to various individuals (9:21; Luke 1:19, 26). The only other good angel mentioned by name in the Bible is Michael (see 10:13; Jude 9).
E. The goat. 8:21-22. The kingdom of Greece.
F. The small horn, 8:23-25. These verses give added details concerning Antiochus and his persecution of the Jews.
IV. References.
A. My Page, “About My References,” shows the references, of people and documents, that I use when I write my articles. Please check my Pages and click on “About My References.”
B. My reference for this article. Dr. Charles C. Ryrie. Check his credentials on my Page, “About My References.”
C. Selections of references. Everybody reads something that someone else has written. Therefore, it is important to choose a reference who is highly regarded among other theologians. Whenever I write an article, I avoid “reinventing the wheel.” I don’t draw conclusions, other than those of which have already been drawn, by people with the reliability of Dr. Charles C. Ryrie. I always show proper credit for any material that I have gained from my references. In this article, Dr. Ryrie has done all of the “legwork” that is needed to compose and post this discussion on Daniel Chapter 8; I can gain nothing by adding to his work. I encourage you to check out Dr. Ryrie’s education and accomplishments.
B. Notes. Ryrie Study Bible. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D.; Littt. D. 1925-2016),
1. 7:1. 553 B.C., 14 years before the fall of Babylon described in Chapter 5.
2. 7:3. “four great beasts.” Representing the rulers of the four world empires previously described in Nebuchadnezzar’s dream in chap 2 (cf 7:17).
3. 7:4. “like a lion … eagle.” Both symbols (of strength and speed, respectively) were used of Babylon (Jer 4:7, 13).
4. “resembling a bear.” Symbol of the Medo-Persian Empire, known for its strength and fierceness in battle (cf Isa 13:17-18). “raised up on one side” indicates the superiority of the Persians in the empire. “three ribs” may represent three major conquests : Lydia (546), Babylon (539), and Egypt (525).
5. “like a leopard.” Represents the Greek Empire under Alexander the Great. After his death the empire had “four heads;” i.e., Asia Minor, Syria, Egypt, and Macedonia (cf 8:8).
6. “a fourth beast.” Rome. The 10 horns are explained in verse 24, and the little horn (Antichrist) in verses 24-25.
7. 7:9. “Ancient of Days.” A reference to God as Judge (cf Isa 57:15).
8. 7:13-14. This is the first reference to Messiah as “Son of Man,” a title our Lord used of Himself often. See note on Matt 8:20. At His second coming He will have “dominion” over this world.
9. 7:18. These “saints” probably include believers of all ages, and possibly angels.
IV. The End Of Gentile World Power.
A. Scripture. Daniel 7:24-28. Link Pasted From Bible Gateway.
B. Notes. Ryrie Study Bible. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D.; Littt. D. 1925-2016),
1. 7:24-27. Antichrist will march to power by subduing thee of the 10 nations (v 24), will blaspheme God (v 25), will try in some way to change times and laws in order to promote his anti-Christian program (v 25), and will persecute God’s saints (v 25) for the last 3 1/2 years of the Tribulation.
2. 7:24. The final form of the Roman world power will be a confederation of 10 nations, who will arise simultaneously in the tribulation days.
V. My Bucket List shows the references, of people and documents, that I use when I write my articles. Please check my Pages and click on Bucket List.
VII. In my previous article, Daniel Fulfillment – A Vision Of The World Empires. 2, Paragraphs XV and XVI have been ADDED. It is important for you to go back to that article and read the information that was added.
I. Video. What nations will be involved in the Ezekiel 38 War?
II. Video details. John Ankerberg Show. Dr. John Ankerberg, (M. Div., D. Min.), Dr. Ron Rhodes (Th.M., Th. D.), Dr. Mark Hitchcock (Th. M., J.D. Ph. D.)
III. Daniel 2:31-35. The Great Image/Statue. Scofield note.
1.2:31-35. The dream: the great image. (Nebuchadnezzar’s dream).
2. The monarchy-vision. Nebuchadnezzar’s dream, as interpreted by Daniel, gives the course and end of “the times of the Gentiles” Luke 21:24. (See Scofield “Luke 21:24- :“) that is, of Gentile world-empire. The four metals composing the image are explained as symbolizing Daniel 2:38-40 four empires, not necessarily possessing the inhabited earth, but able to do so (Daniel 2:38), and fulfilled in Babylon, Media-Persia, Greece (under Alexander), and Rome. The latter power is seen divided, first into two (the legs), fulfilled in the Eastern and Western Roman empires, and then into ten (the toes) See Scofield “Daniel 2:38- :. As a whole, the image gives the imposing outward greatness and splendor of the Gentile world-power.
3. The smiting Stone Daniel 2:34; Daniel 2:35 destroys the Gentile world-system (in its final form) by a sudden and irremediable blow, not by the gradual processes of conversion and assimilation; and then, and not before, does the Stone become a mountain which fills “the whole earth.” (Cf. Daniel 7:26; Daniel 7:27). Such a destruction of the Gentile monarchy-system did not occur at the first advent of Christ. On the contrary, He was put to death by the sentence of an officer of the fourth empire, which was then at the zenith of its power. Since the crucifixion the Roman empire has followed the course marked out in the vision, but Gentile world dominion still continues, and the crushing blow is still suspended. The detail of the end-time is given in Daniel 7:1-28; Daniel 7:1-28 and Re 13.-19. It is important to see
b. that it is immediately followed by the kingdom of heaven, and that the God of the heavens does not set up His kingdom till after the destruction of the Gentile world- system. It is noteworthy that Gentile world-dominion begins and ends with a great image. Daniel 2:31; Revelation 13:14; Revelation 13:15.
IV. Daniel 2:36-38. The first world empire, Babylon under Nebuchadnezzar (cp. 7:4).
1. The interpretation; first world empire. Babylon under Nebuchadnezzar (cp. 7:4).
2. 2:38. “wherever they dwell.” Universal dominion is indicated. It was never fully realized, but divine authority was given for it. See v 31 note (The dream: the great image, which shows the vision of the world empires).
V. Daniel 2:39. The second and third world empires.
A. Verse. NASB 1995, pasted from Bible Gateway.
“After you there will arise another kingdom inferior to you, then another third kingdom of bronze, which will rule over all the earth.”
B. Scripture identification; Scofield notes.
1. The second world empire: Medo-Persia ( cp. 7:5; 8:20).
2. The third world world empire: Greece (cp. 7:6; 8:21).
VI. Daniel 2:40-43. The fourth world empire: Rome (cp. 7:7; 9:26).
1.2:41. “firmness of iron.” From the head of gold (v. 18) to the iron of the fourth kingdom (Rome) there is a deterioration in fineness, but increase in strength (v 40). Then comes the deterioration of the fourth kingdom in that very quality-strength.
a. Deterioration by division: the kingdom is divided into two, the legs (eastern and western empires), and these are again divided into kingdoms, the number of which, when the Stone strikes the image, will be ten (toes, v 42; compare 7:23-24). And,
b. “deterioration” by mixture: the iron mixed with the clay.
VII. Daniel 2:44-45. Christ’s kingdom to be established on earth (see Mt 3:2, and note).
a. The passage fixes authoritatively the time relative to other predicted events, when the kingdom of the heavens will be set up. It will be “in the days of those kings,” i.e. the days of the ten kings (cf. Daniel 7:24-27 symbolized by the toes of the image. That condition did not exist at the advent of Messiah, nor was it even possible until the dissolution of the Roman empire, and the rise of the present national world system. See “Kingdom (O.T.)” ; Genesis 1:26; Zechariah 12:8 “Kingdom (N.T.)” ; Luke 1:31-33; 1 Corinthians 15:28; 1 Corinthians 15:28(See Scofield “1 Corinthians 15:28- :“) note (defining “kingdom of heaven”). Verse 45 repeats the method by which the kingdom will be set up. (Cf) See Scofield “1 Corinthians 15:28- :” ; Psalms 2:5; Psalms 2:6; Zechariah 14:1-8; Zechariah 14:9.
b. The ten toes did no exist at the advent of Messiah, nor was the federation even possible until the dissolution of the Roman Empire and the rise of the present nationalistic world system.
VIII. Matthew 3:2. The announcement of the kingdom to Israel.
A. Verse. NASB 1995, pasted from Bible Gateway.
B. Scripture. “Repent, for the kingdom of heaven is at hand.”
C. Scripture identification; Scofield notes.
1.The phrase, the kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth Matthew 6:10 The phrase is derived from Daniel, where it is defined ; Daniel 2:34-36; Daniel 2:44; Daniel 7:23-27 as the kingdom which the God of heaven will set up after the destruction by “the stone cut out without hands,” of the Gentile world-system. It is the kingdom covenanted to David’s seed 2 Samuel 7:7-10 described in the prophets; (See Scofield “2 Samuel 7:7-10.7.10- :“) and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel Luke 1:32; Luke 1:33.
2. The kingdom of heaven has three aspects in Matthew:
1. “at hand” from the beginning of the ministry of John the Baptist Matthew 3:2 to the virtual rejection of the King, and the announcement of the new brotherhood Matthew 12:46-50
2. in seven “mysteries of the kingdom of heaven,” to be fulfilled during the present age Matthew 13:1-52 to which are to be added the parables of the kingdom of heaven which were spoken after those of Mt. 13., and which have to do with the sphere of Christian profession during this age;
IX. I Corinthians 15:28. Kingdom In The New Testament, Summary.
A. Scripture. NASB 1995, pasted from Bible Gateway.
B. Verse. When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
C. Scripture identification; Scofield notes.
1. Kingdom (N.T.), Summary: See “Kingdom (O.T.)” Genesis 1:26-28. (See Scofield “Genesis 1:26-1.1.28- :“) . Kingdom truth is developed in the N.T. in the following order:
b. The kingdom announced as “at hand” (See Scofield “Isaiah 7:14- :“) , by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally, See Scofield “Isaiah 7:14- :“, and afterward officially Matthew 21:42; Matthew 21:43 and the King, crowned with thorns, was crucified.
c. In anticipation of His official rejection and crucifixion, the King revealed the “mysteries” of the kingdom of heaven, (See Scofield “Matthew 21:43- :“) to be fulfilled in the interval between His rejection and His return in glory Matthew 13:1-50.
d. Afterward He announced His purpose to “build” His church Matthew 16:18 another “mystery” revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The “mysteries of the kingdom of heaven” and the “mystery” of the church Ephesians 3:9-11 occupy, historically, the same period, i.e, this present age.
f. Upon His return the King will restore the Davidic monarchy in His own person, re- gather dispersed Israel, establish His power over all the earth, and reign one thousand years Matthew 24:27-30; Luke 1:31-33; Acts 15:14-17; Revelation 20:1-10.
g. The kingdom of heaven (See Scofield “Revelation 20:1-66.20.10- :“) thus established under David’s divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God See Scofield “Revelation 20:1-66.20.10- :“. When this is done (1 Corinthians 14:24; 1 Corinthians 14:25) the Son will deliver up the kingdom (of heaven), Matthew 3:2 to “God, even the Father,” that “God” (i.e. the triune God, Father, Son, and Holy Spirit) “may be all in all” (1 Corinthians 14:28). The eternal throne is that “of God, and of the Lamb” Revelation 22:1. The kingdom-age constitutes the seventh Dispensation, See Scofield “Revelation 22:1- :“.
2. Then, finally, when he delivers up the kingdom to God, even the Father; when he has done away with every rule, and every authority and power (for he must reign till he has put all enemies under his feet), the last enemy, death, is destroyed.
X. My Bucket List shows the references, of people and documents, that I use when I write my articles. Please check my Pages and click on Bucket List.
XII. Scriptures are from the New American Standard Bible 1995, and are pasted from Bible Gateway.
XIII. Scofield notes come from the reference notes of Dr. C.I. Scofield, and the Scofield Study Bible.
XIV. The listed world empires are those which are mentioned in Daniel 2:36-45, and follow in succeeding order until the future time, following the Tribulation, in which Christ sets up His millennial Kingdom on earth (603 B.C., Scofield Study Bible note).
ADDED.
XV. In reference to para VIII, B, (2), (b). “The mysteries of the kingdom of heaven to be fulfilled during the present age.” The source of the following information is shown in para XVI.
A. The period of time between the rejection of Israel in Matt 12:24, and the acceptance of Jesus as King at the end of the Tribulation (Zech 12:10), is an Interim Age (due to Israel’s rejection of the kingdom offer, resulting in the messianic kingdom’s postponement, Matt 23:37-39). Christ began to explain the spiritual conditions that would prevail during the kingdom’s absence. This interim program includes Christ’s revelation of the kingdom mysteries (Matt 13) and the church (Mat 16:18). A New Testament mystery is not a matter of confusion, but information that was not revealed in the Old Testament until God revealed its understanding. In the context of the revelation coming, it came through Jesus in the Gospels, and through other New Testament writers (such as Paul, Rom 16:25). (p 78, 80).
B. Deuteronomy 17:14-15 states that Israel must accept God’s chosen king. The rejection of Jesus as God’s appointed king, resulted in the interim age of mysteries that Jesus discussed in the parables of Matthew 13, and shows what the heirs of the Kingdom will have to endure until Jesus returns from Heaven and sets up His earthly kingdom, which takes place in Matthew 24: 29-30, Zech 14:1-5, 9, and Revelation 19:11-20:5, with the redeemed of Christ coming with Him, at the end of the Tribulation (p 100).
C. Though the present, interim age, came about as a consequence of Israel’s rejection of the kingdom offer, in no way implies that it is an afterthought or less important in God’s mind in comparison to His program with national Israel. On the contrary, per Ephesians 3:11, the church was “in accordance” with God’s “eternal promise.” In other words, God always knew and purposed that He would create and work through the church. Although Israel’s program is revealed in the Old Testament, the church’s program is unrevealed. However, this distinction does not mean that God’s unrevealed program for the church is of less importance than God’s revealed program for Israel. Furthermore, although the church represents an interruption or parenthesis between God’s past and future dealings with Israel, this in no way implies that the church is of lesser importance than God’s past of future dealings with national Israel. The dictionary definition of a parenthesis simply conveys the idea of an interval rather than something of less importance. Thus, understanding that the church as a parenthetical break in this manner in no way suggests that the church represents “Plan B” in relation to God’s purpose for Israel ( p 100)
D. In summary, Israel’s rejection of the kingdom offer has led to a genuine new age of time between Christ’s two advents. This intervening age is something that was never before disclosed up until Christ’s teaching in Matthew 13. Although this new age represents an important time period when God is clearly and authentically at work, it should not be confused with the David Kingdom. Its source is Christ’s present session at the Father’s right hand where He functions in His role as Melchizedekian priest (Hebrews 7:1-3) rather than as Davidic King (p 101).
XVI. (Above ) ADDED. (per “The Coming Kingdom,” Dr. Andy Woods, Th. M.; J. D.; Ph. D.)
I. Video. Ezekiel 38 War: Nations mentioned in the Bible.
II. Video Data. John Ankerberg Show. Dr. John Ankerberg, (M. Div., D. Min.), (Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).
III. Video Comment.
God brings about the Ezekiel 38-39 Russian attack on Israel. 38:4 “I will put hooks into your jaws, and I will bring you out.” [Note from the 1909 Scofield Study Bible, “The northern powers have often been the persecutors of dispersed Israel, and is congruous both with divine justice and with the covenants of God that destruction should fall in connection with the attempt to exterminate the remnant of Israel in Jerusalem. The entire prophecy belongs to the yet future day of the Lord.”] [Moody Bible Commentary note,” All of the countries mentioned by Ezekiel here are today Muslim countries, including much of Russia, which will lead this Islamic invasion, with the invasion under the leadership of these Muslim governments.”]
IV. Introduction To Daniel’ Fulfillment.
A. In the previous articles of Daniel Prophecy we looked into the chapters and verses of the first twelve chapters of the prophecy. In this series of articles, we will look outward from the each chapter, and discuss how Daniel was given visions of the world system that began during the Times of the Gentiles (Luke 21:4), and will proceed through the Tribulation period (Jeremiah 30:7; Daniel 12:1), and will end at the beginning of the thousand-year millennial age of the Kingdom, which, even in today’s world, is “yet to come,” (Mattthew 24:29-30; Zechariah 14:1-21; Revelation 19:11-20;4-6; Matthew 25:31-34; 41-46 ).
B. The Times of the Gentiles is that period of time during which Israel does not have a King on the throne. The beginning of the time follows the invasion of Jerusalem by King Nebuchadnezzer (607-586 B.C.), and will proceed through the Tribulation and will end at the second coming of Christ, when He will return from heaven with His redeemed saints, and set up the Kingdom, which will come, then. While Christ was on earth, offering the Kingdom to Israel, he told those Jews to pray for the Kingdom to come (Matthew 6:10).There can be no kingdom when there is no King seated on the throne.
C. During this course of study we will consider such sayings of “latter years,” “last days” and “day of the Lord.” Of course, context must be considered as we examine such related Scriptures.
D. Ezekiel uses two expressions in chapter thirty-eight which may give an indication as to the time of this invasion. In verse eight, there appears the expression “latter years,” and in verse sixteen is the “last days” of Israel’s history. This, of course, can have no reference to the “last days” of the church age, for God is dealing with Israel in His divine economy at this time of the invasion of Israel. (Things To Come, p 351, Dr. J. Dwight Pentecost, Th. B., Th. M., Th., D., 1915-2014).
E. Consider three verses that relate to latter years and last days (NASB 1995 translation).
1. Ezekiel 38:8. After many days you will be summoned; in the latter years you will come into the land that is restored from the sword, whose inhabitants have been gathered from many nations to the mountains of Israel which had been a continual waste; but its people were brought out from the nations, and they are living securely, all of them.
2. Ezekiel 38:16. and you will come up against My people Israel like a cloud to cover the land. It shall come about in the last days that I will bring you against My land, so that the nations may know Me when I am sanctified through you before their eyes, O Gog.”
3. 2 Timothy 3:1. But realize this, that in the last days difficult times will come.
F. Consider the following introduction and verses that relate to “the Day of the Lord,” with the following explanation. (NASB 1995).
1. Joel 1:15 Alas for the day! For the day of the Lord is near, And it will come as destruction from the Almighty.
2. Note: Ryrie Study Bible. Dr. Charles C. Ryrie (Th. M., Th. D., Ph. D., Litt. D.,1925-2016).
3. Joel Introduction. The Day of the Lord, the major theme of this prophecy, involves God’s special intervention in the affairs of human history. Three facets of the Day of the Lord are discernable: (1) the historical, that is, God’s intervention in the affairs of Israel (Zeph 1:14-18; Joel 1:15) and heathen nations (Isa 13:6; Jer 46:10; Ezek 30:3); (2) the illustrative, whereby an historical incident represents a partial fulfillment of the eschatalogical Day of the Lord (Joel 2:1-11; Isa 13:6-13); (3) the eschatological. This eschatologial “day” includes the time of the Great Tribulation (Isa 2:12-19; 4:1), the second coming of Christ (Joel 2:30-32, and the Millennium (Isa 4:2; 19:23-25; Jer 30:7-9).
4. Joel 2:1. Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of the Lord is coming; Surely it is near (Ryrie note: 2:1-11. The locust army is regarded as a foretaste of an invading army in the “day of the Lord (vs 1); i.e., in the tribulation period. The future reference may be to the demon-locusts described in Rev 9:1-12, or to the invasion of the king of the North (Ezek 38:15; Dan 11:40). Resembling the Garden of Eden before the invasion, the land of Israel will be reduced to a wilderness afterward (v 3). The same (or similar) disturbances described in verse 10 are predicted in Rev 6:12-13; 8:12.
5. Daniel 11:40-45 note. “in the tribulation period “the king of the South and the king of the North” will attempt a pincer movement against Antichrist (v 40). But with Israel as his base (v 41), he will first defeat Egypt, then Libya and Ethiopia (Sudan). “will follow at his heels (v 43). Shall be part of his dominion. “rumors from the East and from the North” (v 44). May relate to the armies of Rev 9:13-21; 16;12, The threat of these armies will cause Antichrist to return to Israel, making his headquarters between Jerudalem and the Mediterranean (v 45). But he will “come to his end” at the hands of the victorious, returning Christ.
V. Mysteries of Scripture For The New Testament.
A. It is important to understand that the Jewish Prophets of the Old Testament had been given no prophecies by God that relate to the period of the church age. Such a time period is known as a “mystery.” Such a mystery is not something that can not be understood, but revelation that comes from God only at the time that “the mystery” is received by God’s intended recipient. Notice that such “mysteries” were not known during the OT. See the Ryrie note for Romans 16:25-26. Romans 16: 25 “…according to the revelation of “the mystery” which has been kept secret for long ages past,”
B. Ryrie note: “the mystery” (Rom 16:25). A definition of a scriptural mystery: something unknown in times past, but revealed in the NT. See note on Eph 3:3-5. Here the mystery is the gospel of Christ. OT prophecies of Messiah could now be understood, once the mystery was revealed (Eph 5:32; 6:19; 1 Cor 15:50-51; Col 1:26-27; Rom 11:25).
C. The inter advent age of Matthew 13, Christ and the church, and the rapture, were not known during the OT. The OT prophets were given prophecies that related to the tribulation and millennium, because those time periods were pertinent to Israel, and only to Israel. Unsaved Gentiles will be left behind from the rapture (1 Thes 4:13-18; 1 Cor 15:50-54), and will suffer from the same tribulation judgments of God that will come upon unsaved Jews; both groups are “all who dwell upon the earth” (Rev 3:10), who will be left behind from the rapture.
D. Anyone who is left behind from the rapture will not be allowed to enter the millennium without having come to accept Jesus as God’s chosen king (Deu 17:15). Gentiles and Jews who accept Jesus as “KING OF KINGS AND LORD OF LORDS,” (Rev 19:16) during the tribulation may be martyred (Rev 7:9,15-17); they may also survive the tribulation (Jews, Matt 24:39-41…not the rapture), and (Gentiles, Matt 25:31-33…not the rapture).
E. The key provision of the tribulation is to bring Israel to belief in Messiah/Christ (Jer 30:7). The key provision of the millennial age of the kingdom is for Israel to receive Christ as God’s chosen king (Deu 17:15), and for Christ to rule and reign from the throne of David in the physical land of Israel (2 Sam 7:8-17; Mt 24:29-30; Rev 19:11-16; 20:6).
F. As will be discussed in this study, the kingdom is not the born again experience, but is a physical blessing upon Israel (2 Samuel 7:8-17), and Gentiles who will be blessed by Israel (Gen 12:3), and will be grafted into the blessings of the Jews (Rom 11:17-24). Gentiles are a bloodline of “nations.” Jews are a bloodline of the promise of the Abrahamic covenant which runs through Isaac and Jacob, with the bloodline of Judah being the bloodline of Mary and the birth of Jesus. Gentiles will not be grafted into the Jewish bloodline, but will be grafted into the promises of the Abrahamic covenant’s blessings for Israel.
VI. A Study Of New Testament Mysteries.
A. This course of study will lead to areas of Scripture that relate to current times of pre-tribulation, which is also known as the “Times Of The Gentiles.” We will study “mystery times of Scripture,” of which OT Jewish prophets had no revelation. Such areas of “mystery” will relate to the Matthew Chapter 13 parables, which discuss a “mystery form of the kingdom,” and form an inner advent age, which covers a time period which began when Israel formally rejected the offer of the Kingdom in Matthew 12:24, and will extend until the second coming of Christ in Matthew 24:29-30.
B. Consider the exchange between Jesus and His disciples in Matthew 13:10-11,”10 And the disciples came and said to Him, “Why do You speak to them in parables?” 11 Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. At the time of the rejection of Christ by Israel, Jesus began a personal ministry to his disciples for them to be prepared for the Great Commission (Matt 28:18-20).
C. As mentioned V. C., above, we will study the mysteries of Christ and the Church, to include the mystery of the rapture and resurrection of church age deceased believers. Revelation Chapters 2-3, closely parallel Chapter 13 of Matthew. Because the Church is a mystery to OT prophets, this inner advent age will also be discussed.
D. Because the prophecies of Daniel lead to the tribulation and millennial age of the Kingdom, we will study those two areas of Israel’s future, that are described in Scripture as being latter days, latter years, last days. We will also study the last days of the church age, which are also known as the last times of the church age.
E. It is important for us to not choose terms that relate to Israel in their time of tribulation and kingdom, and place the church in those same passages of Scripture, or word and time context. At the time of the rapture, the church will be caught up from the earth and will never again be mentioned as “the church.” The mission of the church will end when it is caught up and taken to heaven. Everyone who is present on earth during the Kingdom Age, including the raptured former church which returns to earth with Christ, will be expected to participate in the feasts that Jews were required to observe prior to the time of tribulation and Kingdom Age: (Passover, Ezekiel 45:21-25, Matthew 26:17, 29; Tabernacles, Zechariah 14:16).
VII. My Bucket List shows the references, of people and documents, that I use when I write my articles; you can check it in my list of Pages.
Eternity 