Although "Seventy" has come by Prophets they should not interfere with the Law because Jesus said he did not come to abolish the Law or Prophets.
Usually Prophets come to help us with the God's Law so as they would explain the Law for actual situation. But now, "seventy" has come by the Prophet (Jeremiah) then, can prophets explain them? Daniel tried to understand them but could not. Thus, the answer could be "no". Then someone had to substitute them. That is why God sent the archangel Gabriel to explain them.
"Seventy" are almost history. Let History shows them also.
The Israelites lost their land because God sentenced them. If God has given us His Law, He would have done the same first. And therefore, if God had punished them by taking them from the land of Canaan, He had them return to their territory after forty-nine years.log34
There is no scriptural record of the actual observance of this festival, and therefore, it is possible
God gave the Law for the returning of property because of this exile.
The fulfillment of this law for a land does not exist in today's theories about the "seventy," and
therefore, they are not based on the God's Law.bib45
Jeremiah said that Judah will serve the kings of Babylon for seventy years (25:11). This disagrees historically because the public declaration of freedom was in the year (587 - 49 =) 538 B.C., so in accordance with the Law. Land property reverted to its original owner, and all slaves were set free, and all debts remitted.bib46
Cyrus proclaimed them to free to return to his family property and each to his own clan. It
depended upon their decision where they would live. Returned captives built or repaired their
houses, and worked on their fields.
And so the history first confirmed the Law which could not be changed until the created world
existed. (Matthew 5:18)
In literal view, the Law is put higher than the prophetic words. This teaches us first to consider the Law in explanation prophecies. This is the right way. Since Gabriel came to explain the "seventy", Daniel was not on the right way.
Some spiritual influence to go by the right way could be traced in Daniel's prayer. Daniel prayed when he compared the Law with the deeds of their forefathers. He was touching the Law in his thoughts at least seven times. Maybe Daniel started to be confused because of a disagreement between the Law and Jeremiah's words. Anyway, Gabriel stepped on the field called "seventy" where the Law and historical events had already operated. Cyrus like God's plowman plow away a part of "seventy" by his edict.log35
Moses describes the Jubilee as something great on the Earth. The trumpet sounded everywhere on the Day of Atonement in the fiftieth year. (Leviticus 25:9) We understand they could acknowledge the Jubilee only if they acknowledged
It means they could not be in captivity, or jail or come with the burdens of trespasses and debts.
Gabriel followed this rule for the first part of "seventy" only used other words "to finish
transgression and put an end to sin,".bib47
If still freedom and the return property after forty-nine years could not be celebrated complexly
then it is a lower feast. The lowest feast is a "small jubilee", biblically called Sabbath. "You
shall number seven Sabbaths of years unto thee, seven times seven years; and there shall be
unto thee the days of seven Sabbaths of years, even forty and nine years." (Leviticus 25:8)bib48
The reality was that just slaves (exiled ones) got freedom. "If you get a Hebrew servant for
money, he is to be your servant for six years, and in the seventh year you are to let him go
free without payment." (Exodus 21:2). And their debts were canceled (Deuteronomy 15:1).
Not all Israelites returned into Canaan in the year 538 B.C. and that is why their return could be
interpreted as just the slavery for a few persons. Then our forty-nine for the whole nation goes to
seven for a few slaves.
Hence the conclusions are:
1. If the situation did not allow to meet all criteria for the Jubilee in the year 538 B.C., then
another "Great Jubilee" should come later.log37
2. If seven "small jubilees" should have made the Jubilee, then a "small jubilee" is 1/7 of the Jubilee and we need to use the coefficient seven to meet reality.log38
3. In the year 538 B.C., only seven years passed from the "Great Jubilee".
My conclusion agrees with Gabriel's one. He told Daniel to recount by the coefficient seven
(Daniel 9:24). Similarities to divide by seven can be found more.
Already the creation came into existence in seven days. So seven divided the (Great) Creation,
and we have seven partly creations, seven daily creations. Or seven days of creating makes the
(Great) Creation.
The Law speaks about a Sabbath of the land. (Leviticus 25: 1-7) They put seed into their land for
six years, but the seventh year was a year of rest, i. e. a Sabbath to the Lord.
If we go in Moses' picturing of God's covenant with His people, there is the menorah having
seven lamps.
The big festivals (Unleavened Bread, Feast of Tabernacles, the dedication of the Temple, etc.)
lasted seven days. Seven days of eating unleavened bread at the appointed time made the feast of
unleavened bread. (Leviticus 23:6) Seven days living in booths at the appointed time made the
feast of the tabernacles. (Leviticus 23:42)
Since Gabriel's words about multiplying by seven are in the Creation, the Law, the Temple the
feasts then they are biblical, not strange.bib49
The rebuilding of the Temple started by the restoration of whatever was replaceable.
The fall of the Temple is in the contest of the replacing people, kings, gold, silver, precious
stones, and any other valuable object from Jerusalem to Babylon. Beside these goods, Israelites
owned real state and the Temple. They could not take the real state into the exile. The land was
left to others, and buildings razed. Without all these above the Temple could not exist. God left
the Temple. (Ezekiel 11) Then the Babylonians took whatever articles from the Temple and
pulled it down. If Jerusalem's fall started by Babylonia's pilfering of Jerusalem, then its
rebuilding should start at the return to Jerusalem.
Cyrus ordered the return and no one else. He also "brought out the articles belonging to the temple of the Lord, which Nebuchadnezzar had carried away from Jerusalem . . ." (Ezra 1:7).bib50 People returned to Jerusalem and were busy building their own homes and harvesting their field (Haggai 1:4-5). The Temple was finally finished in the year 516-515 B.C..
Logically, if people are finally at the Temple, then their cleaning ought to have gone on the Day of Atonement. Here the dilemma arouses. If God's sentence for Israel was their exile then the Cyrus edict finished their trespasses. They paid for them and so records about them are annihilated, do not stay against them anymore. However, Israelites' sins used to be taken away by a priest at the Temple. First time it is possible right now because the Temple exists.
Cyrus finished their transgression in 538 B.C. but that situation did not allow to end sins till 516 B.C.. And so their "to finish transgression and put an end to sin" is postponed for twenty-one years. Here is the number (21) which causes not to count God's number in full when earth conditions interfere.log39
Two male goats were presented at the Temple to clean people on the Day of Atonement. (Leviticus 16) Here is something strange, when one is not participating in the Temple.
The temple goat was killed and his blood brought behind the curtain so in the Most Holy Place. A priest sprinkled its blood on the Atonement Cover of the Ark.
The Temple rebuilt by Zerubbabel in the year 516 or 515 B.C. did not have the Ark of Covenant and therefore they should not have killed this goat. That is why another ritual by other goat existed.
A priest placed both his hands upon the head of the goat and confessed over it the wickedness
and rebellion of the people. He placed them so on the goat. They sent this goat into exile on the
desert.
I see here the finished transgression of Israelites by being in the exile.log40
As I said above, it is still a "small jubilee" for which the Law appoints seven years. Then the "Great Jubilee" should come after seven times a small jubilee and therefore after seventy times seven = 490 years.log41
This agrees with Gabriel. He spoke that they are not seventy but seventy times seven.
A high priest in the Old Testament is the picture of the true High Priest--the Lord Jesus Christ.
A high priest, with the goat's blood, entered the Most Holy Place where the Lord was present.
There was a source of the atonement for people. A high priest took it and brought the atonement
for people standing outside the Temple.
However, the Messiah ought to have been also that goat. He ought to have entered Heaven, came
to God's Throne before God the Father with own blood and returned in order to bring the "Great
Atonement".
From it, the third period must be on the line of the "seventy". A time period starting by entering
the Most Holy Place and ending by returning to people is the smallest one.log42
But Messiah's "Great Trip" needs more time than Aaron's one. It is the heavenly trip and so the
heavenly number is needed.
The number seven is heavenly number. This number is the coefficient of years for the "Great
Jubilee" and then our one times seven makes seven years.
Then sixty-two left for the period between the Cyrus's edict and the Offer of the Anointed One.
Gabriel spoke the same, when the period of seven times seven and sixty-two times seven will pass from the beginning the Anointed One will be cut off.
It is clear that Daniel's people is Israel. Therefore, the "seventy" were for Israel. They are not for the Heavenly Book, where, for the instance, in the Fourth Seal, death and Hades had power over a fourth of the Earth.bib51
Daniel's holy city is Jerusalem. He always prayed as he stood in the direction to Jerusalem. If the "seventy" from Daniel are not for Babylon, so they are not for other capital cities in America (some consider America to be Babylon) nor in Europe, nor in Asia. They are not for any capital places in the Christian world, or simply in the world beside Jerusalem.bib52
Gabriel spoke that the "seventy" has three periods:
Gabriel divided the contest of these "seventy" ons:
The above seventy weeks, or four hundred and ninety years, are divided into three distinct periods, to each of which particular events are assigned. log43
I understand that seven times seven had passed and then the transgression of Daniel's people
(Israel), mostly in Daniel's holy town of Jerusalem, was finished. If any transgression ends, the
penalty imposed for a transgression was paid.
In some societies it is common that if a person is free, it has to be declared publicly and written
in documents. In other words, a declaration about freedom and possibility for return to
Jerusalem had to exist somewhere in the "seventy".log44
I understand the archangel Gabriel said that slavery was not for seventy years, but for forty-nine
years.
Afterwards, sixty-two sevens ought to be until atonement was be done and eternal righteousness
appeared.
Since Israel and Jerusalem are on the scene of the "seventy," atoning wickedness can be understood as atonement done by a high priest for a next year. However, according to Gabriel's words, it is forever.
Atonement was done when a high priest left the Holy of Holies, went out from the Lord. We know the Lord Jesus Christ had done that once and forever because he had died in Jerusalem to atone for the people. He showed himself as coming out from God's territory as the new man as the resurrected man. Now He is the truly High Priest for everyone seeing Him coming from God after the Crucifixion. This makes Christ Jesus the High Priest for Christians.
This atonement for Israel is not in effect because they do not believe in his resurrection. They
did not see the resurrected Jesus for them. (Acts 13:31) They did not see him coming from "the
Holy of Holies" for them, and therefore, God had to stop everything for them. Sixty-two sevens
and the stop.
Nevertheless, for Christians deriving their identity from "seventy", the message of "seventy" ends
here.
The Lord Jesus Christ as the High Priest has brought eternal righteousness into existence for saintly since all sins are atoned. They are righteous because may live already in the eternal spirit. "The eternal righteous appeared."bib53
Believers in Christ Jesus got the atonement for wickedness and has become the eternal righteousness at God. It was the beginning of Christianity. From it, every Christian must put "to atone for wickedness and to bring eternal righteousness" in the end of sixty-nine. Hence, teachers, who teach seventy times sevens are till "to atone for wickedness and to bring eternal righteousness" will be done, should not consider themselves Christians. Only Jews can say so.bib54
Since a high priest atoned people then their activities were covered by it during next year.
Since Christ Jesus has atoned Christians forever then Christians' activities are under this
covering. Then reading the New Testament and the book Revelation from it should be under this
Atonement. Hence, any apostle John's writing could not go under the last seven years from the
"seventy".bib55
The point "the Anointed One will be cut off" is the border for Christians how far they can go on the timeline of "seventy". It is the end of 69/70. It proofs that Gabriel's message must run in (three) intervals. Time parts of "seventy" are 7/70 -- 62/70 -- 1/70. They are intervals: to finish transgression and put an end to sin -- to atone for wickedness and to bring eternal righteousness -- to seal the vision and prophecy and tto anoint the most holy place.bib56
God adds the last period for Israelites not believing in the return of the High Priest (the resurrection of Christ Jesus). A interval for the "Trip" to God was very short. Followers of Christ Jesus could see him returning from God after few days (three days). This "Trip" could be still shorter, count just in hours or minutes, if was done in the interval between appearing to Mary Magdalene (John 20:17) and to two disciples on the road to Emaus (Luke 24:13-24). Why not to think that this interval was the same as a high priest needed for his trip into the Most Holy Place (Levitus 16:17).bib57
The additional period for Israel should be in effect when they will first pay for their sin against the Messiah and the Temple and Jerusalem will be prepared again for the Messiah. (Verse 26)
The last period (the additional seven) will end by finishing everything the prophets foretold. The Holy of Holies will be anointed because the Lord Jesus Christ returning from Heaven will enter it. Still, first, the Lord Jesus Christ will reveal Himself to Israelites. It is this "Great Day of Atonement" and the "Great Jubilee" for the Earth and people living on the earth.
It must be so, because the historical the Day of Atonement celebrated before "seventy" was just a picture of this Great Atonement done by Offering and Christ Jesus's Trip to Heaven.
Gabriel's explanation of "seventy" is in four verses. It means each verse brings insight for complete understanding "seventy". Then everyone picking up just a verse or a sentence brings confusion. The conclusion is that only such a theory can be considered right which brings meaning of each verse.log45
My understanding is:
Teachers of the end times understand differently. They see just two periods. The one till the Crucifixion and the last seven years to Millennium. They come to such a conclusion by putting the priority on the verse 25. Taking this verse out of the context bring a new meaning of "seventy".
To be firm in our understanding depends where we put priority. The archangel's words have priority in verse 24. There are set outlines. The next verses (including 25) are its unveiling. What is unveiled and where does it start?
Anyway, the last verse undoes it.
Readers of the Bible learn that an anti-Christ will be in the last seven years (verse 27). "He will
confirm a covenant with many for one 'seven.' In the middle of the 'seven' he will put an
end to sacrifice and offering. And on a wing of the temple he will set up an abomination
that causes desolation, until the end that is decreed is poured out on him."
Before those seven, events will occur, but Gabriel did not count them among the "seventy"
(verse 26): "After the sixty-two 'sevens,' the Anointed One will be cut off and will have
nothing. The people of the ruler who will come will destroy the city and the sanctuary. The
end will come like a flood: War will continue until the end, and desolations have been
decreed."
This break must be lasting many years, because wars will continue.
"A Messiah cut off" should be after sixty-two sevens in times of the Temple. "After the sixty-two weeks, one on whom the holy oil has been put will be cut off." (Daniel 9:26)
If Gabriel revealed events in the last seven, he had to reveal what will be during these sixty-two. He spoke of them in verse 25. "(Jerusalem) will be rebuilt with streets and a trench, but in times of trouble."
First, a spiritual person would notice that he did not mention the work on the Temple. Yet, this must be in the "seventy" because Gabriel speaks about main events connected to the Temple (atonement and anointing the Holy of Holies).
Then the Israelites would build the Temple only after their sin was covered (verse 24). According to the Law, a sin could end or to be covered only if they paid a penalty. This means after the end of suffering because of sins.bib58
If the description does not contain words about the building of the Temple, then the Temple is already finished, and therefore they should build just the city.log47
In the verse 25, I see Gabriel describes the second period, but not from its beginning. Gabriel with Daniel are in this period.
Everyone may see that the archangel describes events during the last seven and partly during the sixty-two sevens, but not events in the first seven-times-seven. Hence, if you go from the beginning or the end, you should understand that the "seventy" are running. The first seven-time-seven are already in history.log48
I assume Gabriel's message contains:
Teachers say the "seventy" should start afterward Gabriel's visit. They take out of context, what I have not mentioned yet. "From the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and sixty-two 'sevens.'" (Daniel 9:25)
If we understand the meaning of these words by putting the word "will" or "shall be" as writers assign, we come into these problems:
In literal understanding, teachers present two times for the word to build Jerusalem. One is seven 'sevens' and sixty-two 'sevens' and the second (after) sixty-two 'sevens'. If they still want to be literal, then two theories should exist to be correct.log51
The Bible registers misunderstandings because of humans' imperfections. Then another correction or vision had to come. See, for instance, the being with four faces in Ezekiel. One face is identified as that of a bull. (Ezekiel 1:10) This was not exact, although a bull was used for an offering when people had done heavenly or angelic jobs. A bull stood (offered) for a high priest in the Most Holy Place. Thus, another vision came to correct this to a cherub. (Ezekiel 10:14)
Maybe verse 25 had to confuse those who speak from themselves (Daniel 12:4) that we may
recognize them easily. The Lord said, "Every plant which my Father in Heaven has not put in the
Earth, will be taken up by the roots." (Matthew 15:13) What is not in accordance with God, the
Law, and history should be taken up from Christianity by the roots set in schools.
The Church does not need any literal teacher because we have computers, and they can make
better conclusions about a chosen text. We need spiritual teachers.
Those who build their theories on the "seventy" after Gabriel's visit, use today's translations.
Still in my view, there should be mistranslations because of prepositions and tenses. Simply, a
problem is in its grammar. (English has simply grammar and so very poor for exact expression
compare to Slav grammar.)
Because not every language uses declension of words and substitute it by prepositions, word-order change, etc., translators may not catch the right meaning of an original text. Often it depends on translators' understanding of a text, how he interprets and writes the text. The grammar in Daniel may not always be correct.
Then the book of Daniel was written in Aramaic and Hebrew. What if it was translated from Aramaic into Hebrew formerly, and there were inaccuracies? For the instance, Cyrus was also called Darius, and Xerxes was called once a father of Darius, although he was his son.
I guess the original meaning of verse 25 is: "As is going forth the commandment to restore and
to build Jerusalem unto the Messiah the Prince, it are going seven 'sevens' and sixty-two
'sevens.'"
The Geneva Bible translates:
"Know therefore and understand, [that] from {s} the going forth of the commandment to restore
and to build Jerusalem unto the Messiah the Prince [shall be] seven {t} weeks, and {u}
threescore and two weeks: the street shall be built again, and the wall, even in troublous times."
Or Young's Literal Translation:
"And thou dost know, and dost consider wisely, from the going forth of the word to restore and
to build Jerusalem till Messiah the Leader is seven weeks, and sixty and two weeks: the broad
place hath been built again, and the rampart, even in the distress of the times."
My logic and records close to origin speak, the words "will be" or "shall be" are added to the
original text. Therefore, every theory built on them is added and should be cleansed from
Christians' schools.
Verse 26 spoke about cutting off a Messiah after sixty-two.
The Law does not assign the number sixty-two or sixty-nine. So, let us look at its record.
The word sixty and the word two make the word sixty-two. The Bible uses these two words
everywhere the number sixty-two appears. Sixty-two is always only sixty-two. It is the final word
for numbering.
The words sixty and the word nine make the word sixty-nine. It is in the Bible. Look at Genesis
5:27.
Speaking the words sixty and two and seven make the word sixty-nine for the number sixty-nine
is strange for the Bible. bib61
Could grammar teachers divide the word sixty-nine on the word sixty and two and seven? log52
I challenge everyone, who believes in the start from the city, with a question. If 483 years (sixty-nine) would be from the fall of Jerusalem to the atonement by the Christ, would you look for another source? I am sure you would not.log53
If teachers would accept the possibility to break off for sixty-two, Christian theology about the end times would not work by forcing humans' minds into strange understandings. Christianity would not be lost in understanding of own history.
I believe, I repeat, teachers should understand that the conversation of Daniel and Gabriel went in running sixty-two.
This period may consist:
No one considers the split of the period which should bring God's additional blessing for
creation. For instance, Isaiah prophesied about God's additional blessing often. Thus, God should
be active in the sixty-two.
Whether did not any prophets prophesy about the split of God's blessing?
For instance a farmer working in field awaits God's blessing. His work could be in vain if God
does not bless it. God's blessing means to bring rain in needed time and a good crop yield.
Prophets should use this example to speak about our job where God is active.
However, it does not always rain. Parts of the Earth know seasons of rain. So, farmers used to
speak about spring and autumn or the early and late rains.
Let us look at the prophets. "Be glad, O people of Zion, rejoice in the Lord your God, for he
has given you the autumn rains in righteousness. He sends you abundant showers, both
autumn and spring rains as before." (Joel 2:23)
So, God's blessing should split into two time periods (early and late) according to prophets.bib62
History confirms splitting of God's blessing in the age of Christianity. We know God took the active role in the beginning of Christianity in the Early Church and in today's churches. Many people consider our times as the late rains for the Church.log55
The conclusion is, if the theories of the end times want to be based on the prophets and the historical illustration they must have the sixty-two split.
The question arouses, how long was this break, so when the time for "seventy" started to continue again, and what is the purpose of that period.
If the Lord Jesus Christ had to enter the Most Holy Place of the Temple, according to Gabriel "to anoint the Most Holy Place," then the Temple played a big role of the preparation for Christ's ministry. They call this Temple Herod's temple because he had done construction on it. He started to reconstruct the Temple by the year 20-19 B.C. When it was said, "It has taken forty-six years to build this temple"(John 2:20), it means those words were spoken in the year 27 AD. This could be in the beginning of Jesus' ministry.
If Christ Jesus had to enter the Temple, he had to show this in the beginning. He also showed it at the end of his ministry when he again cleaned the Temple (Mark 11:15-18). If we add three years of Christ's ministry, they are forty-nine years, so seven times seven. Then sixty-two should be 55+7. And fifty-five ran from 538 B.C. until 153 B.C.
As sixty-nine had first seven to issue the decree, the sixty-two had also the last seven to prepare
the Temple.
But not just the Temple. Jews should have had a king. They were close because Herod was a
king. He although a nominal Jew but culturally a Greek and politically a Roman tried to please
to all his subjects and therefore rebuilt and enlarged the Temple. The Messiah should rule to
whole world and therefore world influence is seen in this period.
Even kings, Romans, priests and peoples are signed under the murdering Christ Jesus.
Then sixty-nine looks:
To reiterate, to have the "house," they should have first come to the point where they already were. They needed to inhabit the Promised Land to build the Temple. The Messiah would not be born to them as a child but would come as the man. He was resurrected, was in Heaven and will appear to them as the heavenly man.
As it's impossible to compare the previous fall with the second, we could not compare previous rebuilding with rebuilding in the end times. They will build the new Temple according to Ezekiel's projects.
They should to build the house during the second "woe" for the world in the last Scroll (Revelation 11). So after the end of Christianity.
