VERSE 1. 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; 2. 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. p. 183, Para. 2.
The vision recorded in the preceding chapter was given in the third year of Belshazzar, B.C. 538. In the same year, which was also the first of Darius, the events narrated in this chapter occurred. Consequently less than one year is passed over between these two chapters. Although Daniel, as prime minister of the foremost kingdom on the face of the earth, was cumbered with cares and burdens, he did not let this deprive him of the privilege of studying into things of higher moment, even the purposes of God as revealed to his prophets. He understood by books, that is, the writings of Jeremiah, that God would accomplish seventy years in the captivity of his people. This prediction is found in Jer. 25:12; 29:10. The knowledge of it, and the use that was made of it, shows that Jeremiah was early regarded as a divinely inspired prophet; otherwise his writings would not have been so soon collected, and so extensively copied. Though Daniel was for a time contemporary with him, he had a copy of his works which he carried with him in his captivity; and though he was so great a prophet himself, he was not above studying carefully what God might reveal to others of his servants. Commencing the seventy years B.C. 606, Daniel understood that they were now drawing to their termination: and God had even commenced the fulfilment by overthrowing the kingdom of Babylon. p. 183, Para. 3.
VERSE 3. And I set my face unto the Lord God, to seek by
prayer and supplications, with fasting, and sackcloth, and
ashes. p. 184, Para. 1.
Because God has promised, we are not released from the responsibility of beseeching him for the fulfilment of his word. Daniel might have reasoned in this manner: God has promised to release his people at the end of the seventy years, and he will accomplish this promise; I need not therefore concern myself at all in the matter. Daniel did not thus reason; but as the time drew near for the accomplishment of the word of the Lord, he set himself to seek the Lord with all his heart. And how earnestly he engaged in the work, even with fasting, and sackcloth, and ashes! This was the year, probably, in which he was cast into the lions' den; and the prayer of which we here have an account may have been the burden of that petition, which, regardless of the unrighteous human law which had been secured to the contrary, he offered before the Lord three times a day. p. 184, Para. 2.
VERSE 4. And I prayed unto the Lord my God, and made my
confession, and said, O Lord, the great and dreadful God,
keeping the covenant and mercy to them that love him, and
to them that keep his commandments. p. 184, Para. 3.
We here have the opening of Daniel's wonderful prayer, -- a prayer expressing such humiliation and contrition of heart that one must be without feeling who can read it unmoved. He commences by acknowledging the faithfulness of God. God never fails in any of his engagements with his followers. It was not from any lack on God's part in defending and upholding them, that the Jews were then in the furnace of captivity, but only on account of their sins. p. 184, Para. 4.
VERSE 5. We have sinned, and have committed iniquity, and
have done wickedly, and have rebelled, even by departing
from thy precepts and from thy judgments: 6. Neither have
we hearkened unto thy servants the prophets, which spake in
thy name to our kings, our princes, and our fathers, and to
all the people of the land. 7. O Lord, righteousness
belongeth unto thee, but unto us confusion of faces, as at
this day; to the men of Judah, and to the inhabitants of
Jerusalem, and unto all Israel, that are near, and that are
far off, through all the countries whither thou hast driven
them, because of their trespass that they have trespassed
against thee. 8. O Lord, to us belongeth confusion of face,
to our kings, to our princes, and to our fathers because we
have sinned against thee. 9. To the Lord our God belong
mercies and forgivenesses, though we have rebelled against
him; 10. Neither have we obeyed the voice of the Lord our
God, to walk in his laws, which he set before us by his
servants the prophets. 11. Yes, all Israel have
transgressed thy law, even by departing, that they might
not obey thy voice; therefore the curse is poured upon us,
and the oath that is written in the law of Moses the
servant of God, because we have sinned against him. 12. And
he hath confirmed his words, which he spake against us, and
against our judges that judged us, by bringing upon us a
great evil: for under the whole heaven hath not been done
as hath been done upon Jerusalem. 13. As it is written in
the law of Moses, all this evil is come upon us: yet made
we not our prayer before the Lord our God, that we might
turn from our iniquities, and understand thy truth. 14.
Therefore hath the Lord watched upon the evil, and brought
it upon us: for the Lord our God is righteous in all his
works which he doeth: for we obeyed not his voice. p.
184, Para. 5.
To this point Daniel's prayer is employed in making a full and heart-broken confession of sin. He vindicates fully the course of the Lord, acknowledging their sins to be the cause of all their calamities, as God had threatened them by the prophet Moses. And he does not discriminate in favor of himself. No self-righteousness appears in his petition. And although he had suffered long for others' sins, enduring seventy years of captivity for the wrongs of his people, himself meanwhile living a godly life, and receiving signal honors and blessings from the Lord, he brings no accusations against any one to the exclusion of others, pleads no sympathy for himself as a victim of others' wrongs, but ranks himself in with the rest, and says, We have sinned, and unto us belongs confusion of face. And he acknowledges that they had not heeded the lessons God designed to teach them by their afflictions, by turning again unto him. p. 185, Para. 1.
An expression in the 14th verse is worthy of especial
Therefore hath the Lord watched upon the evil, and
brought it upon us. Because sentence against an evil work
is not executed speedily, therefore the hearts of the sons
of men are fully set in them to do evil. But none may think
that the Lord does not see, or that he has forgotten. His
retributions will surely overtake the transgressor, against
whom they are threatened, without deviation and without
fail. He will watch upon the evil, and in his own good time
will bring it to pass. p. 185, Para. 2.
VERSE 15. And now, O Lord our God, that hast brought thy
people forth out of the land of Egypt with a mighty hand,
and hast gotten thee renown, as at this day; we have
sinned, we have done wickedly. 16. O Lord, according to all
thy righteousness, I beseech thee, let thine anger and thy
fury be turned away from thy city Jerusalem, thy holy
mountain: because for our sins, and for the iniquities of
our fathers, Jerusalem and thy people are become a reproach
to all that are about us. 17. Now therefore, O our God,
hear the prayer of thy servant, and his supplications, and
cause thy face to shine upon thy sanctuary that is
desolate, for the Lord's sake. 18. O my God, incline thine
ear, and hear; open thine eyes, and behold our desolations,
and the city which is called by thy name: for we do not
present our supplications before thee for our
righteousnesses, but for thy great mercies. 19. O Lord,
hear; O Lord, forgive: O Lord, hearken and do; defer not,
for thine own sake, O my God: for thy city and thy people
are called by thy name. p. 186, Para. 1.
The prophet now pleads the honor of the Lord's name as a reason why he desires that his petition should be granted. He refers to the fact of their deliverance from Egypt, and the great renown that had accrued to the Lord's name for all his wonderful works manifested among them. All this would be lost, should he now abandon them to perish. Moses used the same argument in pleading for Israel. Numbers 14. Not that God is moved with motives of ambition and vainglory; but when his people are jealous for the honor of his name, when they evince their love for him by pleading with him to work, not for their own personal benefit, but for his own glory, that his name may not be reproached and blasphemed among the heathen, this is acceptable with him. Daniel then intercedes for the city of Jerusalem, called by God's name, and his holy mountain, for which he has had such love, and beseeches him, for his mercies' sake, to let his anger be turned away. Finally, his mind centers upon the holy sanctuary, God's own dwelling-place upon this earth, and he pleads that its desolations may be repaired. p. 186, Para. 2.
Daniel understood the seventy years of captivity to be near their termination. From his allusion to the sanctuary, it is evident that he so far misunderstood the important vision given him in chapter 8 as to suppose that the 2300 days, at the termination of which the sanctuary was to be cleansed, expired at the same time. This misapprehension was at once corrected when the angel came to give him further instruction in answer to his prayer, the narration of which is next given. p. 187, Para. 1.
VERSE 20. And whiles I was speaking, and praying, and
confessing my sin and the sin of my people Israel, and
presenting my supplication before the Lord my God for the
holy mountain of my God; 21. Yea, whiles I was speaking in
prayer, even the man Gabriel, whom I had seen in the vision
at the beginning, being caused to fly swiftly, touched me
about the time of the evening oblation. p. 187, Para. 2.
We here have the result of Daniel's supplication. He is
suddenly interrupted by a heavenly messenger. The angel
Gabriel, appearing again as he had before, in the form of a
man, whom Daniel had seen in the vision at the beginning,
touched him. A very important question is at this point to
be determined. It is to be decided whether the vision of
chapter 8 has ever been explained, and can ever be
understood. The question is, To what vision does Daniel
refer by the expression
the vision at the beginning? It
will be conceded by all that it is a vision of which we
have some previous record, and that in that vision we shall
find some mention of Gabriel. We must go back beyond this
ninth chapter; for all that we have in this chapter
previous to this appearance of Gabriel, is simply a record
of Daniel's prayer. Looking back, then, through previous
chapters, we find mention of only three visions given to
Daniel. 1. The interpretation of the dream of
Nebuchadnezzar was given in a night vision. Chapter 2:19.
But there is no record of any angelic agency in the matter.
2. The vision of chapter 7. This was explained to Daniel by
"one of them that stood by," probably an angel; but we have
no information as to what angel, nor is there anything in
that vision which needed further explanation. 3. The vision
of chapter 8. Here we find some particulars which show this
to be the vision referred to. 1. Gabriel is there first
brought to view by name in the book, and the only time
previous to this occasion. 2. He was commanded to make
Daniel understand the vision. 3. Daniel, at the conclusion,
says he did not understand it, showing that Gabriel, at the
conclusion of chapter 8, had not fulfilled his mission.
There is no place in all the Bible where this instruction
is carried out, if it be not in chapter 9. If, therefore,
the vision of chapter 8 is not the one referred to, we have
no record that Gabriel ever complied with the instruction
given him, or that that vision has ever been explained. 4.
The instruction which the angel now gives to Daniel, as we
shall see from the following verses, does exactly complete
what was lacking in chapter 8. These considerations prove
beyond a doubt the connection between Daniel 8 and 9; and
this conclusion will be still further strengthened by a
consideration of the angel's instructions. p. 187, Para.
VERSE 22. And he informed me, and talked with me, and
said, O Daniel, I am now come forth to give thee skill and
understanding. 23. At the beginning of thy supplications
the commandment came forth, and I am come to show thee; for
thou art greatly beloved; therefore understand the matter,
and consider the vision. p. 188, Para. 1.
The manner in which Gabriel introduces himself on this
occasion, shows that he has come to complete some
unfulfilled mission. This can be nothing less than to carry
out the instruction to make this man
vision, as recorded in chapter 8.
I am now come forth to
give thee skill and understanding. As the charge still
rested upon him to make Daniel understand, and as he
explained to Daniel in chapter 8 all that he could then
bear, and yet he did not understand the vision, he now
comes to resume his work and complete his mission. As soon
as Daniel commenced his fervent supplication, the
commandment came forth; that is, Gabriel received
instruction to visit Daniel, and impart to him the
requisite information. From the time it takes to read
Daniel's prayer down to the point at which Gabriel made his
appearance upon the scene, the reader can judge of the
speed with which this messenger was dispatched from the
court of heaven to this servant of God. Now wonder that
Daniel says he was caused to fly swiftly or that Ezekiel
compares the movements of these celestial beings to a flash
of lightning. Eze. 1:14.
Understand the matter, he says
to Daniel. What matter? -- That, evidently, which he did
not before understand, as stated in the last verse of
Consider the vision. What vision? Not the
interpretation of Nebuchadnezzar's image, nor the vision of
chapter 7, for there was no difficulty with either of
these; but the vision of chapter 8, in reference to which
his mind was filled with doubt and astonishment.
I am come
to show thee, also said the angel. Show thee in reference
to what? -- Certainly in reference to something wherein he
was entertaining wrong ideas, and something, at the same
time, pertaining to his prayer, as it was this which had
called forth Gabriel on his mission at this time. p. 188,
But Daniel had no difficulty in understanding what the
angel told him about the ram, he-goat, and little horn, the
kingdoms of Medo-Persia, Greece, and Rome. Nor was he
mistaken in regard to the ending of the seventy years'
captivity. But the burden of his petition was respecting
the repairing of the desolations of the sanctuary, which
lay in ruins; and he had undoubtedly drawn the conclusion
that when the end of the seventy years' captivity came, the
time would come for the fulfilment of what the angel had
said respecting the cleansing of the sanctuary at the end
of the 2300 days. Now he must be set right. And this
explains why at this particular time, so soon after the
previous vision, instruction was sent to him. Now the
seventy years of captivity were drawing to their close, and
Daniel was applying to a wrong issue the instruction he had
before received from the angel. He was falling into a
misunderstanding, and was acting upon it; Hence he must not
be suffered longer to remain ignorant of the true import of
the former vision.
I am come to show thee;
consider the vision. Such were the words
used by the very person Daniel had seen in the former
vision, and to whom he had heard the command given,
this man to understand the vision, and who, he knew, had
never carried out that instruction. But now he appears, and
I am now come forth to give thee skill and
understanding. How could Daniel's mind be more
emphatically carried back to the vision of chapter 8, and
how could the connection between that visit of the angel
and this be more distinctly shown, than by such words at
such a time from such a person? The considerations already
presented are sufficient to show conclusively the
connection between chapters 8 and 9; but this will still
further appear in subsequent verses. p. 189, Para. 1.
One expression seems worthy of notice before we leave
verse 23. It is the declaration of the angel to Daniel,
For thou art greatly beloved. The angel brought this
declaration direct from the courts of heaven. It expressed
the state of feeling that existed there in regard to
Daniel. Think of celestial beings, the highest in the
universe, -- the Father, the Son, the holy angels, --
having such regard and esteem for a mortal man here upon
earth as to authorize an angel to bear the message to him
that he is greatly beloved! This is one of the highest
pinnacles of glory to which mortals can attain. Abraham
reached another, when it could be said of him that he was
friend of God; and Enoch another, when it could be
said of him that he
walked with God. Can we arrive at any
such attainments? God is no respecter of persons; but he is
a respecter of character. If in virtue and godliness we
could equal these eminent men, we could move the divine
love to equal depths. We, too, could be greatly beloved, --
could be friends of God, and could walk with him. And we
must be in our generation what they were in theirs. There
is a figure used in reference to the last church which
denotes the closest union with God:
If any man hear my
voice, and open the door, I will come in to him, and will
sup with him, and he with me. Rev. 3:20. To sup with the
Lord denotes an intimacy equal to being greatly beloved by
him, walking with him, or being his friend. How desirable a
position! Alas for the evils of our nature, which cut us
off from this communion! Oh for grace to overcome these!
that we may enjoy this spiritual union here, and finally
enter the glories of his presence at the marriage supper of
the Lamb. p. 190, Para. 1.
THE 70 WEEKS AND 2300 DAYS
VERSE 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. p. 191, Para. 1.
Such are the first words the angel utters to Daniel, toward imparting to him that instruction which he came to give. Why does he thus abruptly introduce a period of time? We must again refer to the vision of chapter 8. We have seen that Daniel, at the close of that chapter, says that he did not understand the vision. Some portions of that vision were at the time very clearly explained. It could not have been these portions which he did not understand. We therefore inquire what it was which Daniel did not understand, or, in other words, what part of the vision was there left unexplained. In that vision four prominent things are brought to view:  The Ram;  The He-goat;  The Little Horn;  The period of the 2300 days. The symbols of the ram, the he-goat, and the little horn were explained. Nothing, however, was said respecting the time. This must therefore have been the point which he did not understand; and as without this the other portions of the vision were of no avail, he could well say, while the application of this period was left in obscurity, that he did not understand the vision. p. 191, Para. 2.
If this view of the subject is correct, we should
naturally expect, when the angel completed his explanation
of the vision, that he would commence with the very point
which had been omitted: namely, the time. And this we find
to be true in fact. After citing Daniel's attention back to
the former vision in the most direct and emphatic manner,
and assuring him that he had now come forth to give him
understanding in the matter, he commences upon the very
point there omitted, and says,
Seventy weeks are
determined upon thy people and upon thy holy city. p.
191, Para. 3.
But how does this language show any connection with the
2300 days, or throw any light upon that period? We answer:
The language cannot be intelligibly referred to anything
else: for the word here rendered determined signifies
off; and no period is given in the vision here referred to
from which the seventy weeks could be cut off but the 2300
days of the previous vision. How direct and natural, then,
is the connection. Daniel's attention is fixed upon the
2300 days, which he did not understand, by the angel's
directing him to the former vision; and he says,
weeks are cut off. Cut off from what? -- The 2300 days,
most assuredly. p. 192, Para. 1.
Proof may be called for that the word rendered determined
signifies to cut off. An abundance can be given. The Hebrew
word thus translated is nehhtak. This word Gesenius, in his
Hebrew Lexicon, defines as follows:
Properly, to cut off;
tropically, to divide; and so to determine, to decree. In
the Chaldoe-Rabbinic Dictionary of Stockius, the word
nehhtak is thus defined:
Scidit, abscidit, conscidit,
inscidit, exscidit -- to cut, to cut away, to cut to
pieces, to cut or engrave, to cut off. Mercerus in his
Thesaurus furnishes a specimen of Rabbinical usage in the
phrase, hhatikah shel basar,
a piece of flesh, or
of flesh. He translates the word as it occurs in Dan.
praecisa est, is cut off. In the literal version
of Arias Montanus, it is translated
decisa est, is cut
off; in the marginal reading which is grammatically
correct, it is rendered by the plural,
decisae sunt, are
cut off. In the Latin version of Junius and Tremellius,
nehhtak [the passive of hhathak] is rendered
sunt, are cut off. Again, in Theodotion's Greek version of
Daniel [which is the version used in the Vatican copy of
the Septuagint, as being the most faithful], it is rendered
by [sunetmethesan], were cut off; and in the Venetian copy
by [tetmentai], have been cut. The idea of cutting off is
preserved in the Vulgate, where the phrase is
sunt, are shortened. p. 192, Para. 2.
Thus Chaldaic and Rabbinical authority, and that of the
earliest versions, the Septuagint and Vulgate, give the
single signification of cutting off, to this verb. p.
192, Para. 3.
Hengstenberg, who enters into a critical examination of
the original text, says, 'But the very use of the word,
which does not elsewhere occur, while others much more
frequently used were at hand if Daniel had wished to
express the idea of determination, and of which he has
elsewhere, and even in this portion availed himself, seems
to argue that the word stands from regard to its original
meaning, and represents the seventy weeks in contrast with
a determination of time [en platei] as a period cut off
from subsequent duration, and accurately limited.' --
Christology of the Old Testament, Vol. II, p. 301.
Washington, 1839. p. 193, Para. 1.
Why, then, it may be asked, did our translators render the word determined, when it so obviously means cut off? The answer is, They doubtless overlooked the connection between the eighth and ninth chapters, and considering it improper to render it cut off, when nothing was given from which the seventy weeks could be cut off, they gave the word its tropical instead of its literal meaning. But, as we have seen, the construction, the context, and the connection require the literal meaning, and render any other inadmissible. p. 193, Para. 2.
Seventy weeks, then, or 490 days of the 2300, were cut off upon, or allotted to, Jerusalem and the Jews; and the events which were to be consummated within that period are briefly stated. The transgression was to be finished; that is, the Jewish people were to fill up the cup of their iniquity, which they did in the rejection and crucifixion of Christ. An end of sins, or of sin- offerings, was to be made. This took place when the great offering was made on Calvary. Reconciliation for iniquity was to be provided. This was made by the sacrificial death of the Son of God. Everlasting righteousness was to be brought in; the righteousness which our Lord manifested in his sinless life. The vision and the prophecy were to be sealed up, or made sure. By the events given to transpire in the seventy weeks, the prophecy is tested. By this the application of the whole vision is determined. If the events of this period are accurately fulfilled, the prophecy is of God, and will all be accomplished; and if these seventy weeks are fulfilled as weeks of years, then the 2300 days, of which these are a part, are so many years. Thus the events of the seventy weeks furnish a key to the whole vision. And the "most holy" was to be anointed; the most holy place of the heavenly sanctuary. In the examination of the sanctuary, on chapter 8:14, we saw that a time came when the earthly sanctuary gave place to the heavenly, and the priestly ministration was transferred to that. Before the ministration in the sanctuary commenced, the sanctuary and all the holy vessels were to be anointed. Ex. 40:9,10. The last event, therefore, of the seventy weeks, here brought to view, is the anointing of the heavenly tabernacle, or the opening of the ministration there. Thus this first division of the 2300 days bring us to the commencement of the service in the first apartment of the heavenly sanctuary, as the whole period brings us to the commencement of the service in the second apartment, or most holy place, of that sanctuary. p. 193, Para. 3.
The argument must now be considered conclusive that the ninth chapter of Daniel explains the eighth, and that the seventy weeks are a part of the 2300 days; and with a few extracts from the writings of others we will leave this point. p. 194, Para. 1.
The Advent Shield in 1844 said:-- p. 194, Para. 2.
We call attention to one fact which shows that there is a
necessary 'connection' between the seventy weeks of the
ninth chapter, and something else which precedes or follows
it, called 'the vision.' It is found in the 24th verse:
'Seventy weeks are determined [are cut off] upon thy
people, . . . to seal up the vision,' etc. Now there are
but two significations to the phrase 'seal up.' They are,
first, 'to make secret,' and second, 'to make sure.' We
care not now in which of these significations the phrase is
supposed to be used. That is not the point now before us.
Let the signification be what it may, it shows that the
prediction of the seventy weeks necessarily relates to
something else beyond itself, called 'the vision,' in
reference to which it performs this work, 'to seal up.' To
talk of its sealing up itself is as much of an absurdity as
to suppose that Josephus was so much afraid of the Romans
that he refrained from telling the world that he thought
the fourth kingdom of Daniel was 'the kingdom of the
Greeks.' It is no more proper to say that the ninth chapter
of Daniel 'is complete in itself,' than it would be to say
that a map which was designed to show the relation of
Massachusetts to the United States, referred to nothing but
Massachusetts. It is no more complete in itself than a bond
given in security for a note, or some other document to
which it refers, is complete in itself; and we doubt if
there is a schoolboy of fourteen years in the land, of
ordinary capacity, who would not, on reading the ninth
chapter, with an understanding of the clause before us,
decide that it referred to something distinct from itself,
called 'the vision.' What vision it is, there is no
difficulty in determining. It naturally and obviously
refers to the vision which was not fully explained to
Daniel, and to which Gabriel calls his attention in the
preceding verse, -- the vision of the eighth chapter.
Daniel tells us that Gabriel was commanded to make him
understand the vision [8:16]. This was not fully done at
that interview connected with the vision; he is therefore
sent to give Daniel the needed 'skill and understanding,' --
to explain its 'meaning' by communicating to him the
prediction of the seventy weeks. p. 194, Para. 3.
We claim that the ninth of Daniel is an appendix to the
eighth, and that the seventy weeks and the 2300 days, or
years, commence together. Our opponents deny this. --
Signs of the Times, 1843. p. 195, Para. 1.
The grand principle involved in the interpretation of the
2300 days of Dan. 8:14, is that the seventy weeks of Dan.
9:24 are the first 490 days of the 2300 of the eighth
chapter. -- Advent Shield, p. 49. p. 195, Para. 2.
If the connection between the seventy weeks of Daniel 9
and the 2300 days of Daniel 8 does not exist, the whole
system is shaken to its foundation; if it does exist, as we
suppose, the system must stand. -- Harmony of the
Prophetic Chronology, p. 33. p. 195, Para. 3.
Says the learned Dr. Hales, in commenting upon the seventy
This chronological prophecy was evidently designed
to explain the foregoing vision, especially in its
chronological part of the 2300 days. -- Chronology, Vol.
II, p. 517. p. 195, Para. 4.
VERSE 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 threescore and two weeks: the street shall be built
again, and the wall, even in troublous times. 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. 27. And he shall confirm the
covenant with many for one week: and in the midst of the
week he shall cause the sacrifice and the oblation to
cease, and for the overspreading of abominations he shall
make it desolate, even until the consummation, and that
determined shall be poured upon the desolate. p. 196,
The angel now gives to Daniel the event which is to mark the commencement of the seventy weeks. They were to date from the going forth of the commandment to restore and build Jerusalem. And not only is the event given which was to determine the time of the commencement of this period, but those events also which were to transpire at its close. Thus a double test is provided by which to try the application of this prophecy. But more than this, the period of seventy weeks is divided into three grand divisions, and one of these is again divided, and the intermediate events are given which were to mark the termination of each one of these divisions. If, now, we can find a date which will harmonize with all these events, we have, beyond a doubt, the true application; for none but that which is correct could meet and fulfil so many conditions. Let the reader take in at one view the points of harmony to be made, that he may be the better prepared to guard against a false application. First, we are to find, at the commencement of the period, a commandment going forth to restore and build Jerusalem. To this work or restoration seven weeks are allotted. As we reach the end of this first division, seven weeks from the commencement, we are to find, secondly, Jerusalem, in its material aspect restored, the work of building the street and the wall fully accomplished. From this point sixty-two weeks are measured off; and as we reach the termination of this division, sixty-nine weeks from the beginning, we are to see, thirdly, the manifestation before the world of the Messiah the Prince. One week more is given us, completing the seventy. Fourthly, in the midst of this week the Messiah is to be cut off, and to cause the sacrifice and oblation to cease; and, fifthly, when the last week of that period which was allotted to the Jews as the time during which they were to be the special people of God, expires, we naturally look for the going forth of the blessing and work of God to other people. p. 196, Para. 1.
We now inquire for the initial date which will harmonize with all these particulars. The command respecting Jerusalem was to include more than mere building. There was to be restoration; and by this we must understand all the forms and regulations of civil, political, and judicial society. When did such a command go forth? At the time these words were spoken to Daniel, Jerusalem lay in complete and utter desolation, and had thus been lying for seventy years. The restoration, pointed to in the future, must be its restoration from this desolation. We then inquire, When and how was Jerusalem restored after the seventy years' captivity? p. 197, Para. 1.
There are but four events which can be taken as answering to the commandment to restore and build Jerusalem. These are,  The decree of Cyrus for the rebuilding of the house of God, B.C. 536 [Ezra 1:1-4];  The decree of Darius for the prosecution of that work, which had been hindered, B.C. 519 [Ezra 6:1-12];  The decree of Artaxerxes to Ezra, B.C. 457 [Ezra 7]; and  The commission to Nehemiah from the same king in his twentieth year, B.C. 444. Nehemiah 2. p. 197, Para. 2.
Dating from the first two of these decrees, the seventy
weeks, being weeks of years,  490 years in all, would
fall many years short of reaching even to the Christian
era; besides, these decrees had reference principally to
the restoration of the temple and the temple-worship of the
Jews, and not to the restoration of their civil state and
polity, all of which must be included in the expression,
To restore and to build Jerusalem. p. 197, Para. 3.
[ The explanation of these prophetic periods is based on what is called theyear-day principle;that is, making each day stand for a year, according to the Scriptural rule for the application of symbolic time. Eze. 4:6; Num. 14:34. That the time in these visions of Daniel 8 and 9 is symbolic is evident from the nature and scope of the prophecy. The question calling out the answers on this point was,How long the vision?The vision, reckoning from 538 B.C. to our own time, sweeps over a period more than 2400 years in length. But if the 2300 days of the vision are literal days, we have a period of only a little over six years and a half for the duration of the kingdoms and the transaction of the great events brought to view, which is absurd! The year-day principle numbers among its supporters such names as Augustine, Tichonius, Primasius, Andreas, the venerable Bede, Ambrosius, Ansbertus, Berengaud, and Bruno Astensis, besides the leading modern expositors. [See Elliott'sHorae Apocalypticae,Vol. III, p. 241; andThe Sanctuary and Its Cleansing,pp. 45-52.] But what is more conclusive than all else is the fact that the prophecies have actually been fulfilled on this principle, -- a demonstration of its correctness from which there is no appeal. This will be found in the prophecy of the seventy weeks throughout, and all the prophetic periods of Daniel 7 and 12, and Revelation 9, 12, and 13.] p. 197, Para. 4.
These made a commencement of the work. They were preliminary to what was afterward accomplished. But of themselves they were altogether insufficient, both in their dates and in their nature, to meet the requirements of the prophecy; and thus failing in every respect, they cannot be brought into the controversy as marking the point from which the seventy weeks are to date. The only question now lies between the decrees which were granted to Ezra and to Nehemiah respectively. p. 198, Para. 1.
The facts between which we are to decide here are briefly these: In 457 B.C., a decree was granted to Ezra by the Persian emperor Artaxerxes Longimanus to go up to Jerusalem with as many of his people as were minded to go with him. The commission granted him an unlimited amount of treasure, to beautify the house of God, to procure offerings for its service, and to do whatever else might seem good unto him. It empowered him to ordain laws, set magistrates and judges, and execute punishment even unto death; in other words, to restore the Jewish state, civil and ecclesiastical, according to the law of God and the ancient customs of that people. Inspiration has seen fit to preserve this decree; and a full and accurate copy of it is given in the seventh chapter of the book of Ezra. In the original, this decree is given, not in Hebrew, like the rest of the book of Ezra, but in the Chaldaic [or Eastern Aramaic], the language then used at Babylon; and thus we are furnished with the original document by virtue of which Ezra was authorized to restore and build Jerusalem. p. 198, Para. 2.
Thirteen years after this, in the twentieth year of the same king, B.C. 444, Nehemiah sought and obtained permission to go up to Jerusalem. Nehemiah 2. Permission was granted him, but we have no evidence that it was anything more than verbal. It pertained to him individually, nothing being said about others going up with him. The king asked him how long a journey he wished to make, and when he would return. He received letters to the governors beyond the river to help him on his way to Judea, and an order to the keeper of the king's forest for timber for beams, etc. When he arrived at Jerusalem, he found rulers and priests, nobles and people, already engaged in the work of building Jerusalem. Neh. 2:16. These were, of course, acting under the decree given to Ezra thirteen years before. And finally, Nehemiah, having arrived at Jerusalem, finished the work he came to accomplish, in fifty-two days. Neh. 6:15. p. 199, Para. 1.
Now which of these commissions, Ezra's or Nehemiah's, constitutes the decree for the restoration of Jerusalem, from which the seventy weeks are to be dated? It hardly seems that there can be any question on this point. p. 199, Para. 2.
1. The grant to Nehemiah cannot be called a decree. It was necessary that a Persian decree should be put in writing, and signed by the king. Dan. 6:8. Such was the document given to Ezra; but Nehemiah had nothing of the kind, his commission being only verbal. If it be said that the letters given him constitute the decree, then the decree was issued, not to Nehemiah, but to the governors beyond the river; besides, these would constitute a series of decrees, and not one decree, as the prophecy contemplates. p. 199, Para. 3.
2. The occasion of Nehemiah's petition to the king for permission to go up to Jerusalem was the report which certain ones, returning, had brought from thence, that those in the province were in great affliction and reproach, also that the wall of Jerusalem was broken down, and the gates thereof burned with fire. Nehemiah 1. Whose work were these walls and gates that were broken down and burned with fire? -- Evidently the work of Ezra and his associates; for it cannot for a moment be supposed that the utter destruction of the city by Nebuchadnezzar, one hundred and forty-four years previous to that time, would have been reported to Nehemiah as a matter of news, nor that he would have considered it, as he evidently did, a fresh misfortune, calling for a fresh expression of grief. A decree, therefore, authorizing the building of these, had gone forth previous to the grant to Nehemiah. p. 199, Para. 4.
3. If any should contend that Nehemiah's commission must be a decree, because the object of his request was that he might build the city, it is sufficient to reply, as shown above, that gates and walls had been built previous to his going up; besides, the work of building which he went to perform was accomplished in fifty-two days; whereas, the prophecy allows for the building of the city, seven weeks, or fifty-nine years. p. 200, Para. 1.
4. There was nothing granted to Nehemiah which was not embraced in the decree to Ezra; while the latter had all the forms and conditions of a decree, and was vastly more ample in its provisions. p. 200, Para. 2.
5. It is evident from the prayer of Ezra, as recorded in
chapter 9:9 of his book, that he considered himself fully
empowered to proceed with the building of the city and the
wall; and it is evident that he understood, further, that
the conditional prophecies concerning his people were then
fulfilled, from the closing words of that prayer, in which
Should we again break thy commandments, and join
in affinity with the people of these abominations? wouldst
not thou be angry with us till thou hadst consumed us, so
that there should be no remnant nor escaping? p. 200,
6. Reckoning from the commission to Nehemiah, B.C. 444, the dates throughout are entirely disarranged; for from that point the troublesome times which were to attend the building of the street and wall did not last seven weeks, or forty-nine years. Reckoning from that date, the sixty-nine weeks, or 483 years, which were to extend to the Messiah the Prince, bring us to A.D. 40; but Jesus was baptized of John in Jordan, and the voice of the Father was heard from heaven declaring him his Son, in  A.D. 27, thirteen years before. According to this calculation, the midst of the last or seventieth week, which is marked by the crucifixion, is placed in A.D. 44, but the crucifixion took place in A.D. 31, thirteen years previous. And lastly, the seventy weeks, or 490 years, dating from the twentieth of Artaxerxes, extend to A.D. 47, with absolutely nothing to mark their termination. Hence if that be the year, and the grant to Nehemiah the event, from which to reckon, the prophecy has proved a failure. As it is, it only proves that theory a failure which dates the seventy weeks from Nehemiah's commission in the twentieth year of Artaxerxes. p. 200, Para. 4.
[ For proof of the correctness of the dates for Christ's baptism and crucifixion here given, seeAnalysis of Sacred Chronology,by S. Bliss; alsoA Chronological Synopsis of the Four Gospels,by Dr. Karl Wieseler, p. 183. p. 200, Para. 5.
7. Will these dates harmonize if we reckon from the decree
to Ezra? Let us see. In this case, 457 B.C. is our
starting- point. Forty-nine years were allotted to the
building of the city and the wall. On this point, Prideaux
[Connexion, Vol. I, p. 322] says:
In the fifteenth year of
Darius Nothus ended the first seven weeks of Daniel's
prophecy. For then the restoration of the church and state
of the Jews in Jerusalem and Judea was fully finished, in
that last act of reformation which is recorded in the
thirteenth chapter of Nehemiah, from the twenty-third verse
to the end of the chapter, just forty-nine years after it
had been commenced by Ezra in the seventh year of
Artaxerxes Longimanus. This was B.C. 408. p. 201, Para.
So far we find harmony. Let us apply the measuring-rod of
the prophecy still further. Sixty-nine weeks, or 483 years,
were to extend to Messiah the Prince. Dating from B.C. 457,
they end in A.D. 27. And what event then occurred?  Luke
thus informs us:
Now when all the people were baptized, it
came to pass, that Jesus also being baptized, and praying,
the heaven was opened, and the Holy Ghost descended in a
bodily shape like a dove upon him, and a voice came from
heaven, which said, Thou art my beloved Son; in thee I am
well pleased. Luke 3:21, 22. After this, Jesus came
preaching the gospel of the kingdom of God, and saying,
The time is fulfilled. Mark 1:14,15. The time here
mentioned must have been some specific, definite, and
predicted period; but no prophetic period can be found then
terminating, except the sixty-nine weeks of the prophecy of
Daniel, which were to extend to the Messiah the Prince. The
Messiah had now come; and with his own lips he announced
the termination of that period which was to be marked by
his manifestation.  p. 201, Para. 2.
[ There is abundance of authority for A.D. 27 as the date of Christ's baptism. SeeSacred Chronology,by S. Bliss;New International Encyclopedia.art.Jesus Christ;Chronological Synopsis of the Four Gospels,by Dr. Karl Wieseler, p. 183. p. 202, Para. 1.
[ Luke declares that Jesusbegan to be about thirty years of ageat the time of his baptism [Luke 3:23]; and almost immediately after this he entered upon his ministry. How, then, could his ministry commence in A.D. 27, and he still be of the age named by Luke? The answer to this question is found in the fact that Christ was born between three and four years before the beginning of the Christian era, that is, before the year marked A.D. 1. The mistake of dating the Christian era something over three years this side of the birth of Christ, instead of dating it from the year of his birth, as it was designed to be, arose on this wise: One of the most important of ancient eras was reckoned from the building of the city of Rome -- ab urbe condita, expressed by the abbreviation A.U.C., or more briefly, U.C. In the year which is now numbered A.D. 532, Dionysius Exiguus, a Scythian by birth, and a Roman abbot, who flourished in the reign of Justinian, invented the Christian era. According to the best evidence at his command, he placed the birth of Christ U.C. 753. But Christ was born before the death of Herod; and it was afterward ascertained on the clearest evidence that the death of Herod occurred in April, U.C. 750. Allowing a few months for the events recorded in Christ's life before the time of Herod's death, his birth is carried back to the latter part of U.C. 749, a little over three years before A.D. 1. Christ was therefore thirty years of age in A.D. 27.The vulgar [common] era began to prevail in the West about the time of Charles Martel and Pope Gregory II, A.D. 730; but was not sanctioned by any public Acts or Rescripts till the first German Synod, in the time of Carolomannus, Duke of the Franks, which, in the preface, was said to be assembled 'Anno ab incarnatione Dom. 742, 11 Calendus Maii.' But it was not established till the time of Pope Eugenius IV, A.D. 1431, who ordered this era to be used in the public Registers: according to Mariana and others.-- Hales' Chronology, Vol. I, pp. 83, 84. (See also "Life of Our Lord," by S. J Andrews.) p. 202, Para. 2.
The Christian era had become so well established before the mistake above referred to was discovered, that no change in the reckoning has been attempted. It makes no material difference, as it does not interfere at all with the calculation of dates. If the era commenced with the actual year of Christ's birth, the number of years B.C. in any case would be four years less, and the years A.D. four years more. To illustrate: If we have a period of twenty years, one half before and the other half since the Christian era, we say that it commenced B.C. 10 and ended A.D. 10. But if we place the era back to the real point of Christ's birth, there would be no change of either terminus of the period, but we should then say that it commenced B.C. 6 and ended A.D. 14; that is, four years would be taken from the figures B.C. and added to those of A.D. Some have so far misapprehended this subject as to claim that the current year should have four years added to it, to denote the real year of the Christian era. This would be true, if the reckoning began from the actual date of Christ's birth. But this is not the case; the starting-point is between three and four years later. p. 202, Para. 3.
Here, again, is indisputable harmony. But further, the Messiah was to confirm the covenant with many for one week. This would be the last week of the seventy, or the last seven years of the 490. In the midst of the week, the prophecy informs us, he should cause the sacrifice and oblation to cease. These Jewish ordinances, pointing to the death of Christ, could cease only at the cross; and there they did virtually come to an end, though the outward observance was kept up till the destruction of Jerusalem, A.D. 70. After threescore and two weeks, according to the record, the Messiah was to be cut off. It is the same as if it had read: And after threescore and two weeks, in the midst of the seventieth week, shall Messiah be cut off, and cause the sacrifice and oblation to cease. Now, as the word midst here means middle, according to an abundance of authority which we might produce if necessary, the crucifixion is definitely located in the middle of the seventieth week. p. 202, Para. 4.
It now becomes an important point to determine in what year the crucifixion took place. The following evidence is sufficient to be considered absolutely decisive on this question. p. 203, Para. 1.
It is not to be questioned that our Saviour attended every
Passover that occurred during his public ministry; and we
have mention of only four such occasions previous to his
crucifixion. These are found in the following passages:
John 2:13; 5:1; 6:4; 13:1. At the last-mentioned Passover
he was crucified. From facts already established, let us
then see where this would locate the crucifixion. As he
began his ministry in the autumn of A.D. 27, his first
Passover would occur the following spring, A.D. 28; his
second, A.D. 29; his third, A.D. 30; and his fourth and
last, A.D. 31. This gives us three years and a half for his
public ministry, and corresponds exactly to the prophecy
that he should be cut off in the midst, or middle, of the
seventieth week. As that week of years commenced in the
autumn of A.D. 27, the middle of the week would occur three
and one half years later, in the spring of 31, where the
crucifixion took place. Dr. Hales quotes Eusebius, A.D.
300, as saying:
It is recorded in history that the whole
time of our Saviour's teaching and working miracles was
three years and a half, which is the half of a week [of
years]. This, John the evangelist will represent to those
who critically attend to his Gospel. p. 203, Para. 2.
Of the unnatural darkness which occurred at the
crucifixion, Hales, Vol. I, pp. 69,70, thus speaks:
it appears that the darkness which 'overspread the whole
land of Judea' at the time of our Lord's crucifixion was
preternatural, 'from the sixth until the ninth hour,' or
from noon till three in the afternoon, in its duration, and
also in its time, about full moon, when the moon could not
possibly eclipse the sun. The time it happened, and the
fact itself, are recorded in a curious and valuable passage
of a respectable Roman Consul, Aurelius Cassiodorius
Senator, about A.D. 514: 'In the consulate of Tiberius
Caesar Aug. V and AELIUS Sejanus [U.C. 784, A.D. 31], our
Lord Jesus Christ suffered, on the 8th of the calends of
April [25th March], when there happened such an eclipse of
the sun as was never before nor since.' p. 204, Para. 1.
In this year, and in this day, agree also the Council of
Caesarea, A.D. 196 or 198, the Alexandrian Chronicle,
Maximus Monachus, Nicephorus Constantinus, Cedrenus; and in
this year, but on different days, concur Eusebius and
Epiphanius, followed by Kepler, Bucher, Patinus, and
Petavius, some reckoning it the 10th of the calends of
April, others the 13th. [See on chapter 11:22.] p. 204,
Here, then, are thirteen credible authorities locating the crucifixion of Christ in the spring of A.D. 31. We may therefore set this down as a fixed date, as the most cautious or the most skeptical could require nothing more conclusive. This being in the middle of the last week, we have simply to reckon backward three and a half years to find where sixty-nine of the weeks ended, and forward from that point three and a half years, we find ourselves in the autumn of A.D. 27, where, as we have seen, the sixty-nine weeks ended, and Christ commenced his public ministry. And going from the crucifixion forward three and a half years, we are brought to the autumn of A.D. 34, as the grand terminating point of the whole period of the seventy weeks. This date is marked by the martyrdom of Stephen, the formal rejection of the gospel of Christ by the Jewish Sanhedrin in the persecution of his disciples, and the turning of the apostles to the Gentiles. And these are just the events which one would expect to take place when that specified period which was cut off for the Jews, and allotted to them as a peculiar people, should fully expire. p. 204, Para. 3.
A word respecting the date of the seventh of Artaxerxes, when the decree for restoring Jerusalem was given to Ezra, and the array of evidence on this point is complete. Was the seventh of Artaxerxes B.C. 457? For all those who can appreciate the force of facts, the following testimony will be sufficient here:-- p. 205, Para. 1.
The Bible gives the data for a complete system of
chronology, extending from the creation to the birth of
Cyrus -- a clearly ascertained date. From this period
downward we have the undisputed canon of Ptolemy, and the
undoubted era of Nabonassar, extending below our vulgar
era. At the point where inspired chronology leaves us, this
canon of undoubted accuracy commences. And thus the whole
arch is spanned. It is by the canon of Ptolemy that the
great prophetical period of seventy weeks is fixed. This
canon is demonstrated by the concurrent agreement of more
than twenty eclipses. This date we cannot change from B.C.
457, without first demonstrating the inaccuracy of
Ptolemy's canon. To do this it would be necessary to show
that the large number of eclipses by which its accuracy has
been repeatedly demonstrated have not been correctly
computed; and such a result would unsettle every
chronological date, and leave the settlement of epochs and
the adjustment of eras entirely at the mercy of every
dreamer, so that chronology would be of no more value than
mere guesswork. As the seventy weeks must terminate in A.D.
34 unless the seventh of Artaxerxes is wrongly fixed, and
as that cannot be changed without some evidence to that
effect, we inquire, What evidence marked that termination?
The time when the apostles turned to the Gentiles
harmonizes with that date better than any other which has
been named. And the crucifixion in A.D. 31, in the midst of
the last week, is sustained by a mass of testimony which
cannot be easily invalidated. -- Advent Herald. p. 205,
From the facts above set forth, we see that, reckoning the seventy weeks from the decree given to Ezra in the seventh of Artaxerxes, B.C. 457, there is the most perfect harmony throughout. The important and definite events of the manifestation of the Messiah at the baptism, the commencement of his public ministry, the crucifixion, and the turning away from the Jews to the Gentiles, with the proclamation of the new covenant, all come in their exact place, and like a bright galaxy of blazing orbs of light, cluster round to set their seal to the prophecy, and make it sure. p. 206, Para. 1.
It is thus evident that the decree of Ezra in the seventh
of Artaxerxes, B.C. 457, is the point from which to date
the seventy weeks. That was the going forth of the decree
in the sense of the prophecy. The two previous decrees were
preparatory and preliminary to this; and indeed they are
regarded by Ezra as parts of it, the three being taken as
one great whole. For in Ezra 6:14, we read:
builded, and finished it, according to the commandment of
the God of Israel, and according to the commandment of
Cyrus, and Darius, and Artaxerxes, king of Persia. It will
be noticed that the decrees of these three kings are spoken
of as one, --
the commandment [margin, showing that
they are all reckoned as a unit, the different decrees
being but the successive steps by which the work was
accomplished. And this decree could not be said to have
number] of Cyrus and Darius and Artaxerxes,
gone forth, as intended by the prophecy, till the last
permission which the prophecy required was embodied in the
decree, and clothed with the authority of the empire. This
point was reached in the grant given to Ezra, but not
before. Here the decree assumed the proportions, and
covered the ground, demanded by the prophecy, and from this
going forth must be dated. p. 206, Para. 2.
With the seventy weeks we are now done; but there remain a longer period and other important events to be considered. The seventy weeks are but the first 490 years of the 2300. Take 490 from 2300, and there remain 1810. The 490, as we have seen, ended in the autumn of A.D. 34. If to this date we now add the remaining 1810 years, we shall have the termination of the whole period. Thus, to A.D. 34, autumn, add 1810, and we have the autumn of A.D. 1844. Thus speedily and surely do we find the termination of the 2300 days, when once the seventy weeks have been located. p. 206, Para. 3.
One other point should here be noticed. We have seen that the seventy weeks are the first 490 days of the 2300; that these days are prophetic, signifying literal years, according to the Bible rule, a day for a year [Num. 14:34; Eze. 4:6], as is proved by the fulfilment of the seventy weeks, and as all reliable expositors agree; that they commenced in 457 B.C. and ended in A.D. 1844, provided the number is right, and twenty-three hundred is the correct reading. With this point established, there would seem to be no room for further controversy. On this point Dr. Hales remarks:-- p. 207, Para. 1.
There is no number in the Bible whose genuineness is
better ascertained than that of the 2300 days. It is found
in all the printed Hebrew editions, in all the MSS. of
Kenicott and De Rossi's collations, and in all the ancient
versions, except the Vatican copy of the Septuagint, which
reads 2400, followed by Symmachus; and some copies noticed
by Jerome, 2200, both evidently literal errors in excess
and defect, which compensate each other and confirm the
mean, 2300. -- Chronology, Vol. II, p. 512. p. 207, Para.
The query may here arise how the days can be extended to the autumn of 1844 if they commence 457 B.C., as it requires only 1843 years, in addition to the 457, to make the whole number of 2300. Attention to one fact will clear this point of all difficulty; and that is, that it takes 457 full years before Christ, and 1843 full years after, to make 2300; so that if the period commenced with the very first day of 457, it would not terminate till the very last day of 1843. Now it will be evident to all that if any portion of the year 457 had passed away before the 2300 days commenced, just so much of the year 1844 must pass away before they would end. We therefore inquire, At what point in the year 457 are we to commence to reckon? From the fact that the first forty-nine years were allotted to the building of the street and wall, we learn that the period is to be dated, not from the starting of Ezra from Babylon, but from the actual commencement of the work at Jerusalem; which it is not probable could be earlier than the seventh month [autumn] of 457, as he did not arrive at Jerusalem till the fifth month of that year. Ezra 7:9. The whole period would therefore extend to the seventh month, autumn, Jewish time, of 1844. p. 207, Para. 3.
Those who oppose this view of the prophetic periods, have
been wont in years past to meet us with this objection:
The 2300 days have not ended, because the time has passed,
and the Lord has not come. Why the time passed in 1844
without the consummation of our hopes, we acknowledge to be
a mystery; but the passing of the time is proof that the
2300 days have not ended. p. 207, Para. 1.
Time, however, is no respecter of persons nor of theories; and with the formidable scythe which he is represented as carrying, he sometimes demolishes in the most summary manner the grotesque and gossamer theories of men, however dear they may be to their authors and defenders. It is so here. Heedless of the wild contortions of those who would fain compel him to stop and fulfil their darling predictions, he has kept on the swift but even tenor of his way until -- what? every limit is passed to which the 2300 days can be extended; and thus he has demonstrated that those days have passed. Let not this point be overlooked. Setting aside for a moment the arguments by which they are shown to have ended in 1844, and letting them date from any point where the least shadow of reason can be imagined for placing them, or from which the wildest dreamer could date them, it is still true that the utmost limit to which they could extend has gone by. They cannot possibly be dated at any point which would bring their termination so late as the present time. We therefore say again, with not a misgiving as to the truth of the assertion, nor a fear of its successful contradiction, Those days have ended! p. 207, Para. 2.
The momentous declaration made by the angel to Daniel,
Unto two thousand and three hundred days; then shall the
sanctuary be cleansed, is now explained. In our search for
the meaning of the sanctuary and its cleansing, and the
application of the time, we have found not only that this
subject can be easily understood; but lo! the event is even
now in process of accomplishment, and is almost finished.
And here we pause a brief moment to reflect upon the solemn
position into which we are brought. p. 209, Para. 1.
We have seen that the sanctuary of this dispensation is
the tabernacle of God in heaven, the house not made with
hands, where our Lord ministers in behalf of penitent
sinners, the place where between the great God and his Son
Jesus Christ the
counsel of peace prevails in the work of
salvation for perishing men. Zech. 6:13; Ps. 85:10. We have
seen that the cleansing of the sanctuary consists in the
removing of the sins from the same, and is the closing act
of the ministration performed therein; that the work of
salvation now centers in the heavenly sanctuary; and when
the sanctuary is cleansed, the work is done, and the plan
is finished. Then the great scheme devised at the fall for
the salvation of as many of the lost race as would avail
themselves of its provisions, and carried forward for six
thousand years, is brought to its final termination. Mercy
no longer pleads, and the great voice is heard from the
throne in the temple in heaven, saying,
It is done. Rev.
16:17. And what then? -- All the righteous are safe for
everlasting life; all the wicked are doomed to everlasting
death. No decision can be changed, no reward can be lost,
and no destiny of despair can be averted, beyond that
point. p. 209, Para. 2.
And we have seen [and this is what brings the solemnities of the Judgment to our own door] that that long prophetic period which was to mark the commencement of this final work in the heavenly sanctuary, has met its termination in our own generation. In 1844 the days ended. And since that time the final work for man's salvation has been going forward. This work involves an examination of every man's character; for it consists in the remission of the sins of those who shall be found worthy to have them remitted, and determines who among the dead shall be raised, and who among the living shall be changed, at the coming of the Lord, and who, of both dead and living, shall be left to have their part in the fearful scenes of the second death. And all can see that such a decision as this must be rendered before the Lord appears. Every man's destiny is to be determined by the deeds done in the body, and each one is to be rewarded according to his works. 2 Cor. 5:10; Rev. 22:12. In the books of remembrance kept by the heavenly scribes above, every man's deeds will be found recorded [Rev. 20:12]; and in the closing sanctuary work these records are examined, and decision is rendered in accordance therewith. Dan. 7:9, 10. It would be most natural to suppose that the work would commence with the first members of the human race; that their cases would be first examined, and decision rendered, and so on with all the dead, generation by generation, in chronological succession along the stream of time, till we reach the last generation, -- the generation of the living, with whose cases the work would close. How long it will take to examine the cases of all the dead, how soon the work will reach the cases of the living, no man can know. And as above remarked, since the year 1844 this solemn work has been going forward. The light of the types, and the very nature of the case, forbid that it should be of long continuance. John, in his sublime views of heavenly scenes, saw millions of attendants and assistants engaged with our Lord in his priestly work. Revelation 5. And so the ministration goes forward. It ceases not, it delays not, and it must soon be forever finished. p. 209, Para. 3.
And here we stand -- the last, the greatest, and the most solemn crisis in the history of our race immediately impending; the great plan of salvation about finished; the last precious years of probation almost ended; the Lord about to come to save those who are ready and waiting, and to cut asunder the careless and unbelieving; and the world -- alas! what shall we say of them! -- deceived with error, crazed with cares and business, delirious with pleasure, and paralyzed with vice, they have not a moment to spare in listening to solemn truth, nor a thought to bestow upon their eternal interest. Let the people of God, with eternity right in view, be careful to escape the corruption that is in the world through lust, and prepare to pass the searching test, when their cases shall come up for examination at the great tribunal above. p. 210, Para. 1.
To the careful attention of every student of prophecy we commend the subject of the sanctuary. In the sanctuary is seen the ark of God's testament, containing his holy law; and this suggests a reform in our obedience to that great standard of morality. The opening of this heavenly temple, or the commencement of the service in its second apartment, marks the commencement of the sounding of the seventh angel. Rev. 11:15, 19. The work performed therein is the foundation of the third message of Revelation 14, -- the last message of mercy to a perishing world. This subject explains the great disappointment of the Adventists in 1844, by showing that they mistook the event to occur at the end of the 2300 days. It renders harmonious and clear past prophetic fulfilments, which are otherwise involved in impenetrable obscurity. It gives a definite idea of the position and work of our great High Priest, and brings out the plan of salvation in its distinctive and beautiful features. It reins us up, as no other subject does, to the realities of the Judgment, and shows the preparation we need to be able to stand in the coming day. It shows us that we are in the waiting time, and puts us upon our watch; for we know not how soon the work will be finished, and our Lord appear. Watch, lest coming suddenly, he find you sleeping. p. 211, Para. 1.
After stating the great events connected with our Lord's
mission here upon the earth, the prophet in the last part
of verse 27 speaks of the soon-following destruction of
Jerusalem by the Roman power; and finally of the
destruction of that power itself, called in the margin
desolator. p. 211, Para. 2.
[[*NOTE.] -- That the expressionto anoint the most holyrefers, according to remarks on verse 24 of this chapter, to the anointing of the heavenly sanctuary previous to the beginning of Christ's ministry therein and not to any anointing of the Messiah himself, seems to be susceptible of the clearest proof. The words translatedmost holyare [kodesh kodashim], theholy of holies,an expression which, according to Gesenius, applies to the most holy place in the sanctuary, and which in no instance is applied to a person, unless this passage be an exception.] p. 212, Para. 1.
The Advent Shield, No. 1, p. 75, says:And the last event of the seventy weeks, as enumerated in verse 24, was the anointing of the 'most holy.' or 'the holy of holies.' or the 'sanctum sanctorum;' not that which was on earth, made with hands, but the true tabernacle, into which Christ, our High Priest, is for us entered. Christ was to do in the true tabernacle in heaven what Moses and Aaron did in its pattern, [See Hebrews, chapters 6, 7, 8, and 9; Ex. 30:22-30; Lev. 8:10-15.]p. 212, Para. 2.
Dr. Barnes, in his notes on this passage, and particularly on the wordsmost holy,says:The phrase properly means 'holy of holies,' or most holy; it is applied often in the Scriptures to the inner sanctuary, or the portion of the tabernacle and temple containing the ark of the covenant, the two tables of stone, etc.It is not necessarily limited to the inner sanctuary of the temple, but may be applied to the whole house." Others have supposed that this refers to the Messiah himself, and that the meaning is that he who was most holy would then be consecrated, or anointed, as the Messiah. It is probable, as Hengstenberg [Christology, II, 321, 322] has shown, that the Greek translators thus understood it, but it is a sufficient objection to this that the phrase, though occurring many times in the Scriptures, is never applied to persons, unless this be an instance.It seems to me, therefore, that the obvious and fair interpretation is, to refer it to the temple." p. 212, Para. 3.
An understanding of the subject of the heavenly sanctuary would have relieved this scripture of the perplexity in which, in the minds of some expositors, it seems to be involved. p. 212, Para. 4.
© by S. D. Goeldner,