Daniel 9 – A True Biblical Interpretation

Daniel 9 – A True Biblical Interpretation

Shared from Judaism for Jews    Blue highlighted All Red are comments for intellectual debate only.   Anyone of course is entitled to their own beliefs.  There is a myraid of beliefs on Google and Wikipedia.  But Know Thy Self.


The book of Daniel is filled with Messianic illusions and calculations that even left Daniel pondering their meanings. Additionally, a large proportion of the book is written in Aramaic rather than the traditional Hebrew adding to the complexity of these biblical texts. Agree, but Daniel was shown the interpretation by Gabriel.

The ninth chapter has been of particular interest to both Jews and Christians. Agree

The message of a merciful God communicated in verse 18, “for not because of our righteousness do we pour out supplications before You, but because of Your great compassion.” has been a foundation of a Jews personal and spiritual relationship with God. Noted

Christians, on the other hand, tend to focus on verses 24 -26. The following is the Christian translation of those verses: Agree

24) Seventy weeks are determined upon your people and upon your 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.
25)”Know therefore and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince will be seven weeks and sixty-two weeks; it will be built again with plaza and moat but in troubled times.
26) Then after sixty-two weeks the Messiah will be cut off but not for himself and the people of the prince who is to come will destroy the city and the sanctuary.”

Many Christians assert that these passages are a prophecy that predicts the exact dates that the Messiah will come and also die. They believe that Jesus fulfilled these predictions. That is the interpretation of many Christians. 

Before examining these verses it is important to point out that: 1) Based on the Hebrew original and context, Jews have very valid reasons for rejecting the Christian interpretation and 2) the New Testament authors never quote these passages and calculations as a proof-text.  Very correct.

To understand this chapter, we must begin with an explanation of the term “weeks.” Correct

Daniel chapter 9 uses the Hebrew word (שבעים ~ Shavuim) to represents a period of time multiplied by seven. For various reasons this word is translated as “weeks” and means a multiple of seven years rather than a multiple of seven days. Correct

  1. a) We see a similar use in the verse, “You shall count~ שבע שבתת השנים) seven Shabbaths of years), seven years seven times… forty-nine years.” Leviticus 25:8 Correct
    b) A Shabbath is a period of seven days and shares the same Hebrew root for the word
    (שבועה~Shevuah) that means “week”. Correct
    c) Normally the plural of week would be (שבעות ~ Shavuot) in Daniel it uses the masculine “ים” ending for ( שבעים~ Shavuim) similar to (years ~ שנים) This indicates that (שבעים~ Shavuim) is referring to a multiple of seven years.  Correct
    d) Both Jews and Christian agree that this is referring to a multiple of years. Correct

Therefore in Daniel chapter 9, each week is a period of seven years.  Correct

Christian polemicists interpret these passages in the following way. These passages are being spoken by Daniel after the destruction of the Temple in Jerusalem by the evil Babylonian empire. At some point after the destruction, there will be a “decree” issued to restore and rebuild Jerusalem. Starting from the issuing of that decree, 7 and 62 weeks totaling 69 weeks of years (483 years), will pass and then the Messiah will come and in that same seven year period “week” he will be cut off, but not for himself, but for the sins of mankind. Then the city and sanctuary will be destroyed. Christian assert that their calculation proves that Jesus fulfilled this prophecy to the exact day. That is the incorrect interpretation of many Christians.

After the Babylonians destroyed Jerusalem, any Jews that survived the Babylonian slaughter were exiled from their land. Daniel, for example, lived in Babylon. Eventually, the Babylonians were conquered by the Persian Empire. The book of Daniel has to be written after the books of Maccabees.  Daniel never lived in Babylon. Daniel uses the book of Maccabees in the revelation of the final week of 70 weeks.  Daniel was written in the 2nd century after the great victory of Judas Maccabees.

Christians claim that the decree mentioned in Daniel 9:25 was issued by the Persian King Artaxerxes in the year 444 BCE, based on Nehemiah 2:1-8. These passages speak about the king giving Nehemiah “letters” (אגרות ~ Iggrot) for safe passage and permission to rebuild the Temple. That is the incorrect interpretation of many Christians.

The building of Jerusalem was started and halted several times, and there are three additional decrees mentioned earlier in the Bible.
1) In Ezra 1:1-4, King Cyrus issues a proclamation (קול ~ Kol) and writings (מכתב ~ Mechtav) granting the Jews permission to return to Jerusalem and rebuild the Temple.
2) Ezra 6:12-13, King Darius issues a decree (טעם ~Taim) granting permission to rebuilt the Temple.
3) Ezra 7:11-16, Artaxerxex, issues a decree (טעם ~Taim) granting permission to rebuilt the Temple. (Artaxerxex is a Persian title of royalty and can refer to different leaders. This is similar to the way Pharaoh is the title of rulers of Egypt)

We will see latter that it is significant that in these verses there are four different words used to describe these proclamations, and none of them match the Hebrew word used in Daniel 9 which is (דבר ~ Devar) that means “word.”  Correct

With four different proclamations, there is no historical justification to choose the one mentioned in Nehemiah 2 and there is no reliable source stating that it occurred exactly in 444 BCE. It seems that Christian picked this passage out of convenience and assigned it this specific date, because if you start at 444 BCE and count 69 weeks of years (483 years) you reach 39 CE. Whatever their reason for choosing Nehemiah’s reference and attributing it as having occurred in 444 BCE it is still seven years off from the year 32 CE when Jesus supposedly died. Agree

This seven-year discrepancy is resolved by Christian theologians who redefined the definition of a “year.” They claim that prophecies like Daniel’s are to be understood in “Prophetic years” that have 360 days rather than 365 ¼ days. The argument that Daniel might be speaking to Babylonians who may have had a 360 year is unsubstantiated and refuted by the fact that this particular passage is spoken in Hebrew to Jews who had a different calendar then and Babylonians who spoke Aramaic.  Agree Christians use 360 days – 30 days per month.  Agree Daniel was not speaking to Babylonians who had 360 year of 30 days each.  Daniel was speaking to Jews and for specific reasons the Jewish scribes used 360 days promulgated from Gen. 8:3 and substantiated in Exod. 13:4 – see below – Sacred Year 15/1 Abib to 15/7 Tishi – 180 days in each year for 7 years of 1260 days. 

One Christian attempt to prove this concept of Prophetic years is from the New Testament:

“They will tread underfoot the holy city for 42 months, and they will prophesy for 1260 days.” Revelations 11:2-3.   Yes they use Rev. 11 carried right through from Exodus, Daniel 9:27 (1 week) and Dan. 12:11-13 and other places.

By dividing 1260 (days) by 42 (months) you get 30 days per month, they claim that each month is 30 days and a Prophetic Biblical year would therefore be being 360 days (30×12=360).  Christianity is correct in this regards as the solar and lunar years cannot divide into 1260.

An additional proof-text utilizes the events surrounding the flood. The following verses are quoted to show how biblical months were periods of 30 days,

“the water prevailed upon the earth 150 days” Gen 7:24 and  Agree the flood started on, “the 17th day of the second month” Gen 7:11, and ended on, Agree “the 17th day of the seventh month.” Gen 8:4. Agree…as these fully verify 30 days per month for scriptural admonition purposes.

They argue that by taking this exact five month period and dividing it into the150 days, you will see that there must be five months of 30 days each and therefore a year would be 360 days. Agree  150 days is again used in Revelation’s archetype  – Rev. 9:5

The Christian argument continues that the difference between a solar year of 365 ¼ days and the so-called prophetic year of 360 days is what caused the seven-year discrepancy in their interpretation of Daniel 9, and the resolution of the problem is accomplished by converting the time period from “biblical” years to solar years.  Some Christians incorrectly say this.  But the 49 years before 434 years is identified in the books of Kings and Chronicles.

They argue that that by multiplying 360 days by 483 years (69 weeks of years) you get 173,880 prophetic days. To convert this to solar years, you divide the 173,880 days by 365 1/4 (days), and you will get 476 years. 444 BCE plus 476 years will give you the year 32 CE, which they claim is the year that Jesus not only made his triumphant entry into Jerusalem (Messiah’s arrival) but was also crucified (cut off ).  Some Christians incorrectly say this.

Before explaining why this line of reasoning is absolutely false and a simply an act of desperation to resolve their 7year miscalculation, we must explore the correct meaning of Daniel 9 and the concept of a Jewish calendar year.  Yes we must.  Agree.


It is essential to a correct understanding of Daniel 9, to point out that it is incorrect to read this passage as if it were speaking about the Messiah.  Agree.  It was not speaking about Messiah.

This may appear obvious to Christians since their translations has the word “Messiah” mentioned twice in this chapter; however this is the result of a blatant and intentional mistranslation of the Hebrew word (משיח ~ Moshiach”).  Agree

This word literally means “anointed” and is an adjective as in the 1 Samuel 10:1-2 where the word clearly means an act of consecration. It is not a personal pronoun that refers to a particular individual called “The Messiah.” The word (משיח ~ Moshiach”) is used throughout Jewish Scriptures no less than 100 times and refers to a variety of individuals and objects. For example:

Priests: Leviticus 4:3
Kings: 1 Kings 1:39
Prophets: Isaiah 61:1
Temple Alter: Exodus 40:9-11
Matzot ~ Unleavened Bread: Numbers 6:15
Cyrus ~ a non-Jewish Persian King: Isaiah 45:1 Agree

Even in Christian translations the word Moshiach is translated 99% of the time as “anointed.” The only exception is twice in Daniel 9 verses 25 and 26. This inconsistency is even more blatant since Christian translators translate the word (משיח ~ Moshiach) as “anointed” one verse earlier when it is used in Daniel 9:24. In this instance, it is referring to anointing the innermost chamber of the Holy Temple known as the “Holy of Holies,” (קדשים קדש ~ Kodesh Kedoshim). It is incorrect to translate this, as some missionaries do, to mean the “most holy one” in an attempt to have this refer to the Messiah rather than a place.  Agree

Therefore, in Daniel, the passages should be correctly translated as:

Daniel 9:24 “Until an anointed prince” and not as “Until Messiah he prince.” Agree

Daniel 9:25. “an anointed one will be cut off” and not as “the Messiah will be cut off.” Agree

Additionally, in verse 25 there is no definite article (Hey ~ ה) before the word (משיח ~ Moshiach), and it is incorrect to translate this as “the Messiah” or “the anointed one” as if it were speaking about one exclusive individual. When translating correctly as an “anointed individual,7” the passages could be referring any one of a number of different individuals or objects that were anointed and not necessarily “the Messiah.” Agree

A careful examination of Daniel 9 will lead to a clear understand of exactly to whom and what this chapter is referring. Agree

An additional mistake made by Christians is the translation of 7 and 62 weeks as one undivided unity of 69 weeks. The Christian version makes it sound as if the arrival and “cutting off” of the “Messiah” will take place sixty-nine weeks (483 years) after a decree to restore Jerusalem. They add the 7 and 62 weeks together and have one person (the Messiah) and two events occurring towards the end of the 69th week. Christians make this error.

Actually, according to the Hebrew the 7 and 62 weeks are two separate and distinct periods. One event happens after seven weeks and another event after an additional 62 weeks. Correct, there are two events – these two events are recorded in Kings and Chronicles – Rehoboam means “freer of the people” after Shishak’s lightning raid and Cyrus means anointed – Isa. 45:1 – This saith the Lord to his anointed, to Cyrus”.

Simply put, if you wanted to say 69 in Hebrew you would say “sixty and nine.” You would not say “seven and sixty two.” Correct

Furthermore, in Daniel it is written “7 weeks and 62 weeks rather than “7 and 62 weeks.” The use of the word “weeks” after each number also shows that they are separate events. The use of the definite article (ה ~ Hey) that means “the” in verse 26, “and after the 62 weeks shall an anointed one be cut off,” is sometimes deleted in Christian translations, but it’s presence in the Hebrew original clearly indicates that the 62 weeks is to be treated as separate period of time from the original 7 weeks. Correct

The correct translation should be:

“ until an anointed prince shall be 7 weeks (49 years),” “then for 62 weeks (434 years) it (Jerusalem) will be built again but in troubled times.” Then after (those) the 62 weeks shall an anointed one will be cut off.” Daniel 9:24-25   Correct.  Rehoboam lead the revolt against Solomon, who was described as 666.

Two separate events and anointed ones, 62 weeks (434 years) apart. Correct …There is 434 years using the reign of kings dating in Kings and Chronicles.  Modern Judaism has not seen the Ancient’s message!

Christians also incorrectly translated the Hebrew (V’ayn Lo ~ לו ואין), at the end of Daniel 9:26. They translate it that he will be cut off “but not for himself,” as if it refers to someone being cut off not for himself but cut off for us and indicating a form of vicarious attainment. However the Hebrew original means “and he will be no more” literally “and no more of him” and indicates the finality of his demise. Interestingly the Hebrew word (kares ~ כרת) translated as “cut off” biblically refers to someone who has sinned so grievously that they are put to death by heavenly decree as a divine punishment for their own transgressions. Noted

An awareness of these eight mistranslations is essential to understanding the ninth chapter of Daniel. To recap:

  1. (קדשים קדש) mean “holy of holies” not the “most holy one”
    2. (דבר ~ Devar) that means “word” not decree.
    3. (משיח ~ Moshiach”) means “anointed” not “Messiah” verse 23
    4. (משיח ~ Moshiach”) means “anointed” not “Messiah” verse 24
    5. “seven weeks and sixty-two ” means two events one at 7 weeks and the other 62 weeks later not one event after a cumulative 69 weeks
    6. (Hey ~ ה) mean “the”
    7. (V’ayn Lo ~ לו ואין) mean “will be no more” not “not for himself”
    8. (kares ~ כרת) means death to a transgressor the cuts off their relationship to God. Correct


In addition to these eight mistranslations Christians, as mentioned above, manipulate their calculation of the 69 weeks in Daniel 9 in an attempt to have them coincide with the arrival and death of Jesus in Jerusalem.  Christians do that and fail to see the Ancient’s message also.

Christians based their understand with a belief that the starting point of the prophesy begins in 444 BCE with the decree issued by King Artaxerxex (Ezra 7:ll-16). Sixty–nine weeks (483 years) would bring you to 39 CE. This is 7 years off the commonly accepted date of 32 CE being the year Jesus was put to death. As mentioned above they attempt to resolve this issue by transforming “prophetic years” into solar years. The problem is that according to Jewish tradition and scriptures there is no such thing as a prophetic year of 360 days. The sacred year is 180 days as type. 

Jewish scripture clearly teaches that the Jewish calendar is both Solar and Lunar. As early as Genesis 1:14, that deals with the creation of the sun and the moon, we are told that “Let there be lights in the firmament of heaven to divide the day from the night, and let them be for signs, and for seasons, and for days and years” Both luminaries are used to determine our calendar.  The types on the OT are bases on an equal division of Sacred and Civil years with an Intercalary period to account for the difference.  Jewish scripture may teach that the Jewish calendar is both Solar and Lunar however there is overwhelming evidence from Exodus, through Daniel to Revelation that the Sacred Year was to equal the Civil year and both were represented as 1260 days over 7 years.  Daniel final week of 2520 days is broken into three identifiable periods – 2300, 10 and 210.  Solar and Lunar years just don’t match the types through OT and NT.

A solar year is 365 1/4 days and a lunar year is 11 days shorter, 354 days long. Unlike the Gentile’s year where the length of the months is set by convention rather than a relationship to the lunar calendar, a Biblical Jewish calendar must coincide with both the sun (for seasons) and the moon. When God, commanded the people of Israel to sanctify the months he established the month that the Exodus took place as the first of the months. Exodus 12:1. God also commanded to observe Passover in the springtime as is says,

“Observe the month of springtime and perform the Passover for God, for in the month on springtime God took you out of Egypt.” Deut 16:1.

In other words, a biblical calendar must coincide the months with the seasons creating a Solar- Lunar calendar.   The type of the Sacred = Civil introduced Governance into the Jewish recording and it is Jewish governance that is the topic of the two temple eras. There is no mention in the texts of 365 ½  not 354 ½ or ¼ as stated above.  That is non-scriptural in either OT or NT.

There is an eleven day difference between a solar and lunar year. If Jewish holidays were established solely by a lunar year the holidays would move further and further away from their original seasons. This happens all the time with the Muslim Lunar calendar with Ramadan falling in a variety of seasons. A biblical Solar/Lunar calendar corrects this by adding a 13 month leap year approximately every 4 years. Some years have 12 months and the leap year has 13. The fabricated “prophetic year” of 360 days could not exist because it would not allow Jewish holidays to coincide with both months and seasons.  360 days was not a “prophetic year” as incorrectly claimed by Christianity.  360 days of 30 each however matches the symbols 1260, 2520,  180, 150 for five months etc.


Now we can return to the beginning of Daniel 9 and establish the correct starting point for Daniel’s prophesy.  Yes, let’s do that.

The Christian major error in establishing the starting point of Daniel prophesy is caused by their mistranslation of the verse, “know therefore and discern that from the going forth of the decree to restore and rebuild Jerusalem.” Daniel 9:25  Correct.

Since their translation asserts that the starting point of this prophesy is from the issuing of a certain decree to rebuild Jerusalem, they incorrectly assume that it is the decree of King Artaxerxex. However, as mentioned above, there were a number of different decrees made concerning returning and rebuilding Jerusalem.   Correct.

In Daniel 9:25 the original Hebrew used the word (דבר ~ Devar) which is significantly different from a human decree. The word (דבר ~ Devar) refers to a prophetic word. In the beginning of Daniel 9 verse 2, this word is used when Daniel says that he wants to understand “the word of the Lord to the Prophet Jeremiah.”  Correct.

As mentioned above, in all of the passages that mention some form of decree or proclamation concerning Jerusalem, none of them use the Hebrew word (דבר ~ Devar).  Correct.

The correct translation of Daniel should be:

“Know therefore and discern that from the going forth of the word to restore and rebuild Jerusalem” Daniel 9:25

Therefore the correct starting point of Daniel’s prophesy must be associated with the issuing of a prophetic word and not a human decree.  Correct.

The word (דבר ~ Devar) is used in the beginning of Daniel chapter 9. A careful reading of the beginning of this chapter clarifies the correct meaning of the reference to the “word to restore and to build Jerusalem” mentioned in Daniel 9:25. Correct.

Chapter 9 begins as follow:

“I Daniel considered (or contemplated) in the books the number of the years which the word (דבר ~ Devar) of G-d came to Jeremiah the Prophet that would accomplish to the destruction of Jerusalem” Daniel 9:2  Correct.

Here Daniel uses the word (דבר ~ Devar) when pondering the numbers of years that Jeremiah had spoken about. Jeremiah had twice prophesied concerning a 70 year period. Correct.

Once Jeremiah said:

“and these nation shall serve the King of Babylon 70 years and it shall come to pass when seventy years are accomplished that I will punish the King of Babylon and that nation … and make it everlasting desolation” Jeremiah 25: 11-12 Correct.

This prophesy states that Babylon would dominate Israel for a total of 70 years. Correct.

Jeremiah also says:

“After 70 years are accomplished to Babylon I will take heed of you and perform My good word towards you in causing you to return to this place.” Jeremiah 29:l0 Correct.

This prophesy states, that after the 70 years, in addition to the end of Babylonian domination, the Jews would also return to Jerusalem from the Babylonian exile. Correct.

There are two Jeremiah prophesies concerning: 1) subjugation, and 2) return to Jerusalem. Correct.

Jeremiah’s 70 years start from the initial subjugation of Jerusalem by King Nebuchadnezzar of Babylon. This took place 18 years before the destruction of Jerusalem, as demonstrated by the following passages, Correct.

We know that the Babylonians destroyed Jerusalem in the 19th year of King Nebuchadnezzar. As it says:

“In the 19th year of Nebuchadnezzar, Nebuzaradan the chief executioner was in service of the king of Babylon, came to Jerusalem… and destroyed the Temple of God” Jeremiah 52:12-13

The 19th year means that 18 full years had already been completed. Nebuchadnezzar started to subjugate Jerusalem in his first year of his rule; this can be derived from the following verses;

“in King Yehoyakim’s third year (three completed years) Nebuchadnezzar came to besiege Jerusalem” Daniel 1:1

“in the fourth year (three completed years) of Yehoyakim which was the first year of Nebuchadnezzar” Jeremiah 25:1

These verses demonstrate that Nebuchadnezzar started to besiege Jerusalem in his first year and the destruction of Jerusalem took place in his “19th” year. Therefore, 18 complete years had passed from the beginning of the siege until the destruction of Jerusalem. During these 18 years Jerusalem was laid siege and completely surrounded.  Correct.

Scriptures also indicate that the 70 years of Jeremiah were completed with the advent of Cyrus the King of the Persian Empire. As it says:

“Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled.” Ezra 1:1-3 Correct.

“Those who survived the sword he exiled to Babylon, where they became slaves to him and his sons until the kingdom of Persia began to reign. This was the fulfillment of the word of God to Jeremiah, until the land would be appeased of its Sabbatical years, all the years of its desolation it rested, to the completion of 70 years. In the first year of Cyrus king of Persia, upon the expiration of God’s prophesy spoken by Jeremiah. God aroused the spirit of Cyrus king of Persia and he issues a proclamation… to build God a Temple in Jerusalem.” 2 Chronicles 36:20-23 Correct.

In addition to the Babylonian rule ended in fulfillment of Jeremiah 25:11-12, Cyrus also gave permission, in fulfillment of Jeremiah 29:l0, to the Jews to return to Jerusalem, as it says;

“Whoever is among you all his people, let his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord G-d of Israel.” Ezra 1:4  Correct.

It is important to remember that from the beginning of Nebuchadnezzar’s reign, 18 years before the fall of Jerusalem, until the fall of the Babylonian Empire, when Cyrus came into power, 70 years had elapsed. By subtracting the 18 years subjugation before the destruction of the first Temple from the total of 70 years we are left with 52 years. This proves that King Cyrus arose to power and fulfilled Jeremiah’s prophesy 52 years after the destruction of Jerusalem. Correct.

This plays an essential role in understanding Daniel 9. Daniel yearned not only for the Babylonian Empire to cease 70 years after the subjugation of Jerusalem; he yearned to see the return to Jerusalem and the rebuilding of the Temple. Correct.  But Daniel, writing after the successful Maccabean revolt, was recalling recollected history.  Wikipedia says Daniel was written in 2nd Century and this aligns with most commentators  – after the ending of the 2nd Temple era by Antiochus Epiphanes and the victory of Judas Maccabees – the rock shattering the feet of iron and clay of Dan. 2.

When Daniel begins speaking in chapter 9 it is in the first year of Darius the Median. This Darius is mentioned earlier in Daniel 6:1 and called the Mede so that he would not be confused with Darius son of Achasverous the Persian, who was born later during the days of Haman and Esther. Correct.  But Daniel, writing after the successful Maccabean revolt, was recalling recollected history using the dates in Kings and Chronicles, Ezekiel, and books of Maccabees.

Daniel was confused because although he now witnessed that, with the advent of Darius the 70 years to the Babylonian subjugation were over in fulfillment of Jeremiah 25:11-12, Daniel had not yet seen the fulfillment of Jeremiah 29:10 that promised that after the 70 years the Jewish exiles would return and rebuild Jerusalem. He did not foresee that very shortly Cyrus world rule and fulfill this promise.  But Daniel, writing after the successful Maccabean revolt, was recalling recollected history.

Daniel thought that perhaps, due to the sins of Israel the date had been delayed. This is why Daniel confesses for the sins of the people in verse 4-20 and says.

“Now I was still speaking and praying and confessing my sins and the sins of my people Israel and casting my supplications before the Lord My God about the holy mountain (the Sanctuary as seen in Isaiah 56:7) of my God.” Daniel 9:20

This explains why at the beginning of chapter 9 Daniel contemplated the number of years to the destruction of Jerusalem and not to the subjugation, as it says.

“I Daniel contemplated the calculations, the number of years about that which the word of God came to the prophet Jeremiah, to complete the 70 years to the destruction (לחרבות ~ L’Charvot) of Jerusalem.” Daniel 9:2  Correct. But Daniel, writing after the successful Maccabean revolt, was recalling recollected history and shown all this be Gabriel.  The book was open in the time of Daniel!

Daniel saw that the subjugation was over but he not only wanted to see the return to Jerusalem he wanted to know when the destruction would end with the building of the second Temple.  Daniel with inspiration was recalling.

In fact, after one year of rule by Darius, King Cyrus took power and fulfilled Jeremiah 29 and allowed the Jews to return to Jerusalem. But Daniel’s desire to understand the years of Jeremiah to the destruction of Jerusalem, result in the revelation of a new and additional understanding of Jeremiah:

There are now three different prophesies concerning 70 years.

1) 70 years of subjugation (Jeremiah 25)
2) 70 years till they return to the Jerusalem (Jeremiah 29)
3) 70 years of the destruction of Jerusalem (Daniel 9). 70 is also a symbol of six score and ten – the days of our lives.

Whereas the calculations of the first two begin with the subjugation of Jerusalem 18 years before its destruction, Daniel’s new insight into the 70 years of total destruction must be calculated from a different starting point, the date that Jerusalem was destroyed. In fact, starting from the destruction of the first Temple until the completion of the building of second Temple was exactly 70 years.  Yes Daniel’s interpretation is definitely from a different starting point!  It starts after the destruction of their first king Saul.  Saul brought destruction after the era of judges who ruled their community in harmony.  See below.

As a result of Daniel’s praying, confessing and contemplating about the years to the destruction of Jerusalem, the angel Gabriel (verse 21), revealed to him and expanded prophesy of 70 weeks (490 years).  Correct but the Jewish teacher of modernity cannot yet see the Ancient message.

The starting point of this prophesy “that from the going of the word to restore and rebuild Jerusalem” Daniel 9:25, also begins from the Destruction of the First Temple. Incorrect – see below – it is from king David’s command to Solomon.  See links to attachments.

The use of the Hebrew word (דבר ~ Devar) in both Daniel 9:25 and Daniel 9:2 also establishes that they share the same beginning point, the destruction of Jerusalem.  Yes.  But after king Saul.

Starting from the destruction of Jerusalem we can now see the meaning of Daniel 9:24-26. From the Prophetic word (דבר ~ Devar) that refers to the destruction of the first Temple until an anointed Prince (the Hebrew (נגיד ~ nageid) is correctly translated as Leader), will be seven weeks (49 years). As demonstrated earlier, from the destruction of Jerusalem until Cyrus was 52 years, this is within the 7th week (49 years and before the 8th weeks 56 years).  Incorrect.  There is no 8th weeks in scripture.  There definitely is a period of 49 years from 1021 BC to 972 BC and then a further period of 434 from 972 BC to 538 BC – see Kings and Chronicles – and attached links to URL articles.

Cyrus not only initiated the rebuilding of the Temple (Ezra 1:1-3, Ezra 5:13, Ezra 6:3 and Isaiah 44:28), he is also called and identified as God’s anointed, as it says,

“Thus says the Lord to His anointed, Cyrus” Isaiah 45:1

Remember there are two anointed subjects, one after seven weeks and another after an additional 62 weeks.  Very correct.

The first “anointed” individual identified as a prince/leader in Daniel 9:25 is King Cyrus, who came seven weeks of years after the destruction of Jerusalem. Then from Cyrus’ Decree to rebuild Jerusalem, “it will be built again” for an additional 62 weeks (434 years). But “in troubled times,” Daniel 9:25, meaning under the foreign domination of the subsequent Persian, Greek and Roman rule. The Greek is mentioned in Daniel 11:2 and Roman alluded to in Daniel 1:30 where the word (כתים ~ Kittim) refers to the Roman capital of Constantinople)   Incorrect   This has nothing to do with Rome!  See lexicons.

Then in the 69th week (483 years) after the destruction of the first Temple and one week (7 years) before the destruction of the second Temple, an anointed one is cut off.  Noted.  The 7 years or 2520 days is symbolic of the 2nd Temple era down to Judas Maccabees great victory over Antiochus Epiphanes.  It is divided by Daniel into 2300 days of plunder (in the midst), 10 days of mourning and 210 days of burning the dead.  Daniel uses 2300 to match the recording of Ezekiel and Maccabees – so that the total matches 2520 – the period required to complete the 70 weeks symbol.  It is very straightforward.

The fact that there is no definite article indicates that this can refer to several different anointed subjects. King Agrippa the last King of Israel (Kings are considered anointed as it says in 1 Chronicles 11:3) who was killed during this time. It also refers to the last High Priest (priests are anointed as seen in Leviticus 4) and the sacrifices (indicated in Leviticus 8:10-11). All three subjects were considered anointed and were cut off during the final week before the destruction of the second Temple.

“The people of the prince will come and destroy the city and the Sanctuary” Daniel 9:26,refers to the Roman legions of Vespasian and Titus, who destroyed Jerusalem.  Incorrect.  The reference to Rome seems to be a western initiated distortion.

Additionally, the sacrificial system (that was anointed) ceased during this last week before the completion of the total 70 weeks of 490 years, as it says, “

“during half of week he will abolish sacrifice and meal-offerings” Daniel 9:27  Incorrect – midst of the week is the better interpretation than half.

Historically during the years before the destruction of the second Temple the Romans set up idolatry in the Temple fulfilling the final verse in Daniel 9 that says;  Not the Roman.   The Greeks set up idolatry in the 2nd Temple era with the support of many Jews who preferred to follow Grecian ways – verified in 1 Macc.

“upon wings of abomination shall come one who make desolate until the decreed destruction is poured out desolator” Daniel 9:27

The Romans, who are often symbolized by the Eagle Wings resting on their standards, would desecrate the Temple with idolatry; destroy the Temple that would remain desolate until the Roman exile is finished with the advent of the true Messianic age of complete peace, tranquility and knowledge of God. Today’s exile is considered an extension of the Roman exile that has lasted more than 2,000 years.  This did not refer to the Romans.   Daniel was not prophesying but recalling the knowing abomination during the 2nd temple era.

In Daniel 9 the original 70 years are from the destruction of the first Temple until the building of the second. If they had returned whole-heartedly, there would have been no need for the second Temple to be destroyed, and the events listed verse 24 would have been fulfilled.  70 years are until the freeing from Babylonian captivity.  The first captivity was in about 606 BC and the 70 years stretch to 536 BC.  Simple mathematics.

“Seventy weeks (490 years) are determined upon your people and upon your holy city, to finish the transgression and to make an end of sins and to make reconciliation for iniquity(atone for their past transgressions), and to bring in everlasting righteousness (Temple service that brings righteousness), and to seal up the vision and prophecy (fulfill the promises of the prophets and end the prophetic era) and, and to anoint the Holy of Holies (the Temple)” Daniel 9:24

The angel Gabriel reveals to Daniel this additional understanding of the 70 years extending them from 70 years to 70 weeks of years stretching the time span to 490 years that span from the destruction of the first Temple to the Destruction of the second Temple. This prophesy also included a description of events that would unfold if the Jewish people did not repent properly.  The description is a lesson from the time of the appointment of kings.  All lessons are for admonition.  They are not a literal description of events that would unfold.  Christians took the 490 years literally.  Gabriel had to reveal to Daniel the true interpretation that was of their Jewish governance that lead to two captivities – Babylonian and Grecian.

These are the 70 years for the first exile (52 years until Cyrus and 18 additional years to dedicate the second Temple) and 420 years of the second Temple.  Incorrect.   Understand the ceremonial recording of Kings and Chronicles – see links at end.

Although there appears to be a discrepancy in chronology between the Jewish and secular Gregorian calendars of 166 years (with the secular dates earlier) it is clear that Jewish record keeping is more reliable and consistent concerning these events. Babylonian calendars changed arbitrarily with every new Babylonian king and limited archeological discoveries often reflect their arbitrary chronology. (According to secular chronology 586 BCE is the year incorrectly associated with the destruction of the first Temple the Jewish)  Prior to Babylonian captivity it is ceremonial time – construction of dates in Kings and Chronicles is in ceremonial time.   Nothing to do with Babylonian calendars.

This is how Daniel 9:24-26 should be correctly translated and understood:

24) Seventy weeks (490 years) are determined upon your people and upon your 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 Holy of Holies.”
25) Know therefore and discern that from the issuing of a word to restore and rebuild Jerusalem (starting from its destruction) until an anointed Prince (Cyrus) will be seven weeks (49 years) and then for sixty-two weeks (434 years) it will be built again with plaza and moat but in troubled times. (Persian, Greek and Roman domination)  Incorrect…influenced by western ideas.
26) Then after the sixty-two weeks (483 years from the destruction of the first Temple) an anointed one (sacrifices, last Jewish priest and king) will be cut off and will be no more, and the people of the prince (Romans) who is to come will destroy the city and the sanctuary. (in the 70th week 490 years from the destruction of the first Temple)

This is a brief explanation of Daniel chapter 9. Any attempt to apply this chapter to Jesus is erroneous and wrought with mistranslations and misinterpretations.  Correct

Alternative Interpretation

The book of Daniel relates to Jewish recalled orally transmitted records.  For Israel a definite starting point is the decree by David to build the temple.  Daniel’s symbols create form in the barbarous warrior mentality that existed in all surrounds.  The form of Daniel is as follows:

  • The three kingly beasts are Saul (lion), David (bear), and Solomon (leopard).
  • The diverse kingdom beast is a representation of Israel and Judah.
  • The ten heads are the ten tribes of Israel.
  • The seven last kings of Judah are represented by the little horn.
  • The book was open in Hezekiah’s reign and understood…he rebuilt temple.
  • The three horns plucked by the roots are Asher, Manasseh, and Zebuluon.
  • The symbol time and times and the dividing of times, forty-two months or three and a half years, are established.
  • Daniel understood that the ram with two horns was Media-Persia.
  • The he goat was the king of Greece.
  • After Alexander the Great, the Grecian Empire broke into four.
  • Antiochus Epiphanes was the king of fierce countenance who took away the daily sacrifice.
  • Gabriel opens the book to Daniel — understood.
  • Daniel finalizes form in the seventy weeks of Daniel 9:24–27 with assistance from Gabriel.

Israel had moved from judges to kings and that had destroyed the serenity of society under the community rule of their judges.  Saul was a great destroyer.


  • “that the evil spirit from God came upon Saul” (1 Sam. 18:10)
  • “and Saul became David’s enemy continually” (1 Sam. 18:29)
  • “Saul sought to smite David even to the wall” (1 Sam. 19:10)
  • “Saul sent messengers to take David” (1 Sam. 19:20) … “again the third time” (1 Sam. 19:21)
  • “Saul’s anger was kindled against Jonathan” (1 Sam. 20:30)
  • Saul disguised himself “and they came to the woman by night … pray thee, divine unto me” (1 Sam. 28:8)
  • Saul “fell likewise upon his sword” (1 Sam. 31:5)

Saul was identified as the first beast (lion) of Daniel 7 by characteristics:

Daniel 7:4 says, “The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given it.” (emphasis added).  All these characteristics are only identifiable as Saul.


Likewise David is identified as the second beast (bear) of Daniel 7 by these characteristics:

In Daniel, three distinctive features are found relating to the second king. “And behold another beast, a second, like a bear, and it raised up itself on one side (or “raised up one dominion” — see margin notes in KJV), and it had three ribs in the mouth of it between the teeth of it; and they said thus unto it, Arise, devour much flesh” (Dan. 7:5).


Likewise Solomon is identified as the third beast (leopard) of Daniel 7 by these characteristics:

The third beast was “like a leopard, which had upon the back of it four wings of a fowl” (Dan. 7:6).  Wings, as already stated, indicate wealth. “The beast had also “four heads,” illustrating much wisdom, as, “the wise man’s eyes are in his head” (Eccles. 2:14), which is synonymous with perceptiveness.


Using the same methodology it is easy to see that the diverse beast was called diverse as it related to kingdoms of Israel (the ten heads are the ten tribes of Israel) and Judah (the seven last kings of Judah are represented by the little horn).

24) Seventy weeks (490 years) are determined upon your people and upon your 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 Holy of Holies.”
25) Know therefore and discern that from the issuing of a word to restore and rebuild Jerusalem (starting from its destruction of Saul) until an anointed Prince (Cyrus) will be seven weeks (49 years – to the invasion by Shashak  in 972 BC and the freeing by Rehoboam “freer of the people” – Strong’s lexicon) and then for sixty-two weeks (434 years – 972 – 434 = 538) it will be built again with plaza and moat but in troubled times. (Persian, Greek).
26) Then after the sixty-two weeks (483 years from the destruction of the first Temple) an anointed one (Cyrus) will be cut off and will be no more, and the people of the prince (Greeks) who is to come will destroy the city and the sanctuary. (in the 70th week i.e. 1 week = 2520 = 2300 Daniel, 10 Maccabees, 210 Ezekiel).  This completes the 490 years – 483 ceremonial years recorded in Kings and Chronicles plus a final week – completing two Temple eras – completing Daniel’s 70 weeks of Dan. 9:24 as an admonition for understanding.

For confirmation go to:

The Mathematics of Daniel’s Recall 


The Mathematics of Daniel’s Recall  – Supplementary Index



Christian Beliefs Corrected – Dan. 9:25 – the final 1 week or 7 years


Additional Information regarding book of Daniel

Daniel 2


Daniel 12:12-13



Christian Beliefs Corrected – Dan. 12:12-13

1,335 days: Symbol of the Ending of the Book of Daniel (Dan. 12:12–13)

There is an appendix to Daniel for those who want more. It is right at the end of that book. It is well worth covering just to give further insight. Daniel has a final symbol of 1,335 days at the end of the book (Dan. 12:12–13). In Isaiah, the interpreting customs are found in 28:9–10: “Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” (see Isa. 28:10). Only once an in-depth knowledge of testaments is known does the picture come together.

So what were these 1,335 days mentioned in Daniel 12:12–13? “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty day. But go thou way till the end be: for though shalt rest, and stand in thy lot at the end of the days.” This concatenated prophecy would stand undiscovered till “the end of the days.” These 1,335 days in the book of Daniel are a stacked type and have a prefix and suffix to the sacred year type of 1,260 days. It is like two bookends, well bounded, by Daniel a master book binder, around the iconic 1,260 days:

1,335 days Symbol of the Ending of the Book of Daniel (Dan. 12:12–13)
1. 1/10–1/15: choosing the Paschal lamb, which was killed = 5 days before sacred year
2. 1/15–7/15: 180 days X 7 half years (over a seven year period = 1,260 days)
3. 7/15–9/25 = 30 days (to Feast of Dedication) + 40 days (to Abomination of Desolation) = 70 days (after sacred year)
Total 1,335 days (5 + 1,260 + 70)

 This is the last great monument of Daniel (1,335 days = 5 + 1,260 + 70). You can now appreciate how all of these peculiar jigsaw pieces fuse together. Five days before a half-year period of 1,260 plus 30 days to Jeroboam’s Feast of Dedication, plus another 40 days to the Abomination of Desolation, are all great symbols of the Jewish year. Jeroboam’s celebration of idolatry was 30 days after the Feast of Tabernacles: 1,260 + 30 = 1,290 days. To this is added another 40 days to the Feast of Dedication; 40 days is again symbolic, as our active life opportunity, as is 70 of life. John 10:22 refers to the Feast of Dedication, saying, “And it was at Jerusalem the Feast of Dedication and it was winter.” If you have not seen this symbol before, it is time to reconsider every held doctrine, and deep meditation.

The writers of the book of Daniel swiftly created form. Daniel looked back to the first temple era, when the year of 360 days was divided into two halves, the sacred and the secular. The writers set out to establish a lasting, symbolic memorial. They wanted the secular to be consonant with the sacred. Their philosophy was idiosyncratic in a vacuous, barbaric void. They provided a monograph, transcribing a new written ability of the inkhorn. Form, when translated from chil, means “to bring forth (in pain),” and when translated from yatsar, means “to form, fashion, frame or constitute.” Without form, ruin and vacancy predominate. The writing of the written word, call the “Word of God” (Rev. 19:13), was brought forth in much pain and perennial struggle in each era.

Daniel frames a structure in the final verses of chapter 9. This vision of the seventy weeks (Dan. 9:24–27) hinges on Judaic notion of ever completing transient time. Any theological student must ask why such likenesses of the kingly beasts of the OT’s history were so theatrically portrayed over and over in Daniel — the same beastly symbols we will find in Revelation. All symbolization was purposely designed to bring forth, to fashion substance.

Christian Beliefs Corrected – Dan. 9:25

The Mathematics of Daniel’s Post-exilic Recall

1 Week =7 Days = 7 Years (Day/Year Principle) = 2,520 (360 X 7)  Days

1. 2,300 days — “in the midst of the week” — plunder (Dan. 8:14)
2.      10 days — of intense persecution — mourning (1 Macc. 1:54–64)
3.     210 days — of burying dead — reconstitution (Ezek. 39:12)
Total 2,520 days (2,300 + 10 +210)


The content of this type comes from two books in existence when Daniel was written. It also is proof beyond all doubt that the center of focus of the OT was on the events of the two temple eras — and no later era. Daniel 8:14 recorded the 2,300 days. Daniel 8 was speaking about the period initially of Media-Persia (the ram; Dan. 8:3) and then, in Dan. 8:5, Greece (the he goat), and Gabriel was to tell the interpretation (Dan. 8:16).

All of these books interlock even if blocks are moved around. The universe was holistic; the writers were in unison. The ten days of mourning symbol (15th -25th of Casleu) is given in 1 Maccabees 1:54. The book of 1 Maccabees concerns the reign of Alexander, son of Philip, the Macedonian, who reigned after the Persians and Medes and who was the first to reign over Greece. The final portion, the 210 days (30 X 7), or 7 months, of reconstitution, was a symbol of restitution, as recorded in Ezekiel 39. The writers never were going to spell out this mystery in one book alone. “Seek and find” was the message they conveyed. Detail is the key for a complete vision. It has eluded our Christian brothers and sisters, and was never in the same orbit with our fathers who establish content for the void.  We investigate below each of these three events in depth to inaugurate the awesome connection and show that the book of Daniel was written after the books of Maccabees and that Daniel had a full grasp of both temple periods.

To reiterate, after the exposition of the first 69 of the 70 weeks, Daniel covers the second post-exilic age of the OT, explaining the final week. Form changes from the first pre-exilic to the second post-exilic period, as it is the essence of form to accommodate the variation in circumstances. The 1 week, or 7 days, represents 7 years under a “day-for-a-year” principle, which is commonly accepted by exegetes. Over 7 years, this comprises 2,520 days. This is a transposition to “day-for-a-year”, as we are now in post-exilic times covering the mandatory final 1 week period of the available 70 weeks which. What these ancient writers were doing was looking at their yearly cycles over a seven-year period. That is 360 X 7 = 2,520 days. The final week of the 70-week period is a type within a larger type, a wheel within a wheel, integrally sized. It’s also integrated with the concept of the civil and sacred, recognizing both equally but separate and apart. Recall that half of this time is another type — that is: 1,260 (180 X 7), or 42 months, 3 1/2 years. Here, we are encountering another type of 2,520 days (360 X 7) in chronological times. There are types within types and wheels within wheels. It’s very inspirational once you get your head around it. Look and see what you can find. It is a small test. The question faced was, how could humankind advance society in heroic eras of conflagration between warring factions?  The writers turned to symbols and metaphors reflecting on the governance of their society.

At the same time, the writers sought to recognize a cosmic creativeness that had permeated all, both physical and cerebral. How were different eras to be interconnected? They questioned how to bring to the fore the sacred-civil connection. With the large parameters repeating — plunder, mourning, and reconstitution — Daniel’s seventy-year all-encompassing lifetime model, three score and ten, allowed two witnesses to be similarly inscribed. Ingenious planning must have gone into this formation. That is why the sacred-year-dates cannot be taken as chronological linear time. The sacred was enhancing mythos for gratification and incorporating logos into the same concept. Gabriel had to explain carefully to Daniel these creative types within types.

After the first pre-exilic period, dominated by kings and kingdoms, the second post-exilic period was very different, but types repeat, though in different ways, and individual situations have their own style. Form variation had to be established and gel as one. And one needs two witnesses, two testaments, two olive branches for verification. Of course, three is even better. The third had to wait as we build the contents of the ark.

The book of Daniel noted the ram (Media-Persia) and the he goat (Grecia) as very relevant in the post-exilic era. The renegade Jews who joined with the Greek Seleucid king Antiochus Epiphanies was a parallel of ancient Israel’s and Judah’s demise, duplicity, hypocrisy, and ubiquitous deception. The true king of both apostate Jews and the Seleucid soldiers was Antiochus Epiphanies. Revelation 9:11 speaking (archetypically) of the Greek destroyer says, “And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.”

The question is how was the final 2,520 days calibrated to the post-exilic era and divided into three sections of 2,300, 10, and 210 days? Unlike the pre-exilic era, where we have reigns of the kings and kingdoms and the order to build the temple, the second post-exilic recount traverses just one symbolic week. This is the culminating week, symbolized by seven days for seven years (day-year principle). It is a parallel to the last week of our lives — “three score and ten.” Remember, half the week’s being ceremonial was also used as another type — that is, 1,260 days (180 X 7 or half of 2,520 days) was always a type within a type and is expressed in certain ways such as times, times, times and a half (3.5), or 42 months.

Let’s go back to the 2,520 days or final week of the 70 weeks of Daniel 9. At first appearance, it too seems a little complex, being culturally specific. We are now going to go into the detail of this type, just as we did for the 69 weeks of the pre-exilic. It is very straightforward and easy to grasp.

2,300 Days (in the midst) of 2,520 Days in Second Temple Era

And in the “midst” of this symbolic seven-year period, “sacrifice and oblation ceased” (Dan. 9:27). The question is when did sacrifice and oblation cease in the post-exilic era? Does your theological teaching dive to this depth?

The key feature of this 2,520 day period is something happened in the “midst,” and the midst is said to be 2300 days. Gabriel was told to make Daniel understand “the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot” (Dan. 8:13). Daniel, as clear as daylight, hears the answer, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Dan. 8:14). So Daniel identifies the midst symbolically as 2,300 days into the 2,520 days. That is easy for us. In Daniel 9:27, Gabriel is explaining to Daniel that these 2,300 days shall be in the midst of 1 week of 2,520 days of the 7-year sabbatical service.

The word midst derives from chêtsîy, meaning “half” or “middle,” with middle being a point or a period of time. The Hebrew language is transient, where time is cyclical and spiraling, never linear, and orientated to lessons. There is no mention of right being in the middle, and Gabriel marked this for us. We are forming this in the symbolic ceremonial 7-year period of 2,520 days (360 X 7) in the second post-exilic period as completion of the 70-week model. (It is best not to mix this symbol of days up with 1,260 days or half-year period of the sacred year over 7 years mentioned in the first temple era). We are now talking periods in the second Temple era. The events are being compressed for graphic description into the final week of the 70 week period. The meaning of midst is, basically, whilst something is happening or is being done with active locomotion. Timing in Hebraic thought is symbolic. Completeness and fulfillment are always paramount in transition.

The destructive prince that comes in the post-exilic age is Alexander the Great, as stated in Daniel 8. Daniel 8:20 says, “The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.”

And then, in Daniel 8:23, we find, “And in the latter time of their kingdom, when the transgressors (apostate Jews, Dan. 8:12) are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the margin, “are come to the full” is noted to mean “are accomplished.” Daniel 24 continues, saying, “And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.” The words, “not by his own power” refer to Revelation 17:17: “give their kingdom unto the beast, until the words of God shall be fulfilled.” That is fulfillment of the 2,520 ceremonial days (called ceremonial days as they are part of the 70 weeks). The king of fierce countenance is Antiochus Epiphanes, who gained the backing of many of the Jews.

Daniel 8:25 continues to cover Antiochus Epiphanies: “And through his policy also shall he cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: and he shall stand up against the Prince of princes (Judas Maccabees); but he shall be broken without hand.” The words, “he shall be broken without hand” match the words of 2 Maccabees 9. Just as Antiochus Epiphanies planned to go to Jerusalem, “to make it a common burying place of the Jews” (9:4), the Lord Almighty, “smote him with an incurable and invisible plague. A pain in his bowels that was remediless came upon him, and sore torments of the inner parts” (2:5). “It came to pass that he fell down from his chariot, carried violently” (2:7), “worms rose up out of the body,” and “his flesh fell away” (2:9). “No man could endure to carry for his intolerable stink” (2:10). So “died he a miserable death in a strange country in the mountains” (2:28) without hand. He died in the midst of the holy, symbolic, ceremonial week, a period stretching from the overthrow of the Media-Persian Empire to the victory by Judas Maccabees, described as a seven-year period or 2,520 days.

10 Days of Mourning in the Second Temple Era

The ten days of intense persecution are identified in 1 Maccabees 1:54–64. On the fifteenth day of Casleu, in the 145th year, “they set up the abomination of desolation upon the altar and built idol altars” throughout the cities of Judah on every side. On the five and twentieth day of Casleu “they did sacrifice upon the idol altar.” These days are symbolic of the abomination that Antiochus and the apostate Jews brought upon the Jewish people. So you can see how the Apocrypha is an important appendix to the OT. The Apocrypha’s reception has always been controversial, but it is essential to seeing Daniel’s vision, provided by Gabriel.

These mandatory ten days of mourning are equivalent to the mourning of fifty years of Babylonian captivity or the decades under Egyptian slavery.

It is no coincidence that this symbol, together with the 210 days of reconstitution and the 2,300 days of persecution, total exactly 2,520 days, the final type within the three score and ten weeks symbol. It is not just chance that the three symbols in combination match the exact days that we are looking for and are in order of persecution, mourning, and reconstitution. Would you put this down to mere coincidence? There is a skill behind every craft.

210 Days of Reconstitution in the Second Temple Era

Next let’s peruse the symbolic 210 days, or 7 months of 30 days. Here the reference is to Ezekiel 39. Ezekiel, speaking prophetically of the post-exilic days, draws the parallel to set, “thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him” (Ezek. 38:2). The recollections of the sons of Japheth were seen as troublous times that resulted from the abomination of the Grecian empire of Antiochus Epiphanes. They were all the sons of Japheth. Here, Ezekiel concentrates prophetically on the judgment upon Gog and then extensively covers the description of the temple gates, tables, chambers, porch, ornaments, altar, ordinances, priests’ chambers, and a reprove to the priests for polluting the sanctuary.

Next, go to Ezekiel 39:12: “Seven months shall the house of Israel be burying of them, that they may cleanse the land.” These seven months are the symbolic 210 days of cleansing the temple, after the 10 days of intense persecution. This is the ultimate act, “and the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord God” (Ezek. 39:13). With “those that remain upon the face of the earth, to cleanse it: after the end of seven months (210 days) shall they search” (Ezek. 39:14). “Thus shall they cleanse the land” (Ezek. 39:16). Completion and fulfillment accompanied the ingathering of the righteous. The sacred ground was restored.

After 210 days, the sacrifice and oblation was to be restored with the feast of dedication, after Judas Maccabees conquered Antiochus Epiphanies (see 2 Macc. 10:5–9, Dan. 9:27). Antiochus Epiphanies and his host of apostate Jews rendered much destruction, even projecting laterally, spreading afar the idols of abominable armies. But consummation melts away the light morning dew. This was the finish of transgression, making an end of sins, making reconciliation for iniquity, bringing in everlasting righteousness, sealing up the visions and prophecy, and anointing the most Holy with the feast of dedication on the twenty-fifth day of the ninth month, Casleu (2 Macc. 10:5–9). Here is another medallion to the messianic hope. Those who were the messianic body were in principle of the same love and devotion as exuded by both Cyrus and Judas Maccabees. The more we understand of the shadows of the OT, the more we will see the flash of great light that came into the dark world.

Now go to the below URL to see all the futuristic prophecies that are deceptive of the original meaning and connection between all the OT books…from Kings, Chronicles, Maccabees, Ezekiel and Daniel had the books opened by Gabriel.  We cannot say that of all the below diagrams.


Future articles will show how scientific the connections are between all OT books and the Apocrypha as well at NT.   Precept upon precept is the only way.

Christian Beliefs Questioned -The Mathematics of Daniel’s Pre-exilic Recall – Supplementary Annex

The Mathematics of Daniel’s Pre-exilic Recall – Annex to Post

The consistency of the book of Daniel has to be established.  The initial post showed that the 483 years out of 490 years of Dan: 9:24 was used by Daniel as a symbol and synchronized with the reigns of the ancient kings in ceremonial times (before chronological times).  Further, seven key features or events must be identified apart from just the kings’ reigns. The recorded types found must perfectly correspond in Daniel and also Ezekiel, apart from the books of Kings and Chronicles.  To show how scientific and reliant each book is seven identifiers independently verify Daniel’s discourse.  Let’s summarize the seven-handed task:

  1. 1. The first 69 weeks (483 years) are of a 70-week (490 years) period. The final 1 week (7 years) will be detailed after the initial 69 weeks (483 years) are established.
  1. 2. The first 7 weeks (49 years) and the second 62 weeks (434years) together total 483 years, or 69 weeks – Day-for-a year principle. Reasons for this division need to be fully and consistently identified.
  1. 3. The 390 years of iniquity of the house of Israel mentioned in Eze. 4:5-6 must commence in 975 BC and stretch from 975 BC to585 BC defining the start of full captivity. The year 975 BC must mark a key event.
  1. 4. The 40-year period of Eze. 4:6 must be from 625 BC to 585 This mustmark another key highlight.
  1. Furthermore, 483 years should commence in 1021 BC (ceremonial years). Did David command Solomon to build a temple in this ceremonial year, and how is this proven from the sacred reckoning dates of the OT (1 Chron. 22:5, 6, 19)? The 483-year periods should continue through to the end of Babylonian captivity (1021 BC – 483 BC = 538 BC). It is going to be shown that Cyrus, a Persian, cut off Babylonian captivity, “not for himself” but for the Jewish nation.
  1. 6. There must be a very significant event of 972 BC, 49 years after 1021 BC, breaking up the 483 years period into two distinct parts. It must be a major incident.
  1. The final symbolic type of 1 week (7 years) will then need to be detailed and found in the post-exilic era and its meaning as part-of-the-whole 70 weeks clarified. This will be done in another post.

To paraphrase, if these seven time periods, in sacred year time (i.e. sacred days 180 (1260) = civic days 180 (1260), do not exactly match the outline of Ezekiel’s 390 years, 40 years and the division of the 69 weeks into an initial 7 weeks and followed by 62 weeks then the hypothesis modeled on the OT, as presented yesterday would not be correct.  We have to correct the incorrect versions of various western interpretations.

In Ezekiel’s two periods (390 years) and 40 (years) – one concerned Israel and the other Judah:

  1. Ezekiel 4:1–6, covering the pre-exilic period, notes that the iniquity of the house of Israel shall be 390 years (see Ezek. 4:5-6). That is a long period of time. Such iniquity or idolatry would therefore have commenced around 975 BC, lasting until complete Babylonian captivity in about 585 BC to fit the hypothesis. The critical date of 975 BC precedes 972 BC, and we are tasked with identifying a significant recorded event. From the story, iniquity commenced when two calves of gold were made for the people to worship. “And Jeroboam ordained a feast in the eight month on the fifteenth day” in place of Feast of Tabernacles (see 1 Kings 12:28–33). Did Jeroboam do this in 975 BC before he became king and before the event of 972 BC? According to Young’s lexicon, he became the first king of the ten tribes of Israel in 970 BC. Be patient until the big picture comes together.
  2. When documenting the house of Judah, Ezekiel has a standout time period, well known to exegesis. “Thou shalt bear the iniquity of the house of Judah 40 days (years)” (Ezek. 4:6). Forty years of subjection for Judah began when Josiah’s reforms were rejected following Ahaz’s earlier neglect to repair the temple. Ahaz had done evil, “and did not that which was right in the sight of the Lord his God” (2 Kings 16:2). These reforms were ignored by the people in 625 BC, the ceremonial year (see 2 Kings 23:1-27). This is forty years before the full commencement of captivity by 585 BC. Josiah, a son of Amon, king of Judah, reigned from 642 BC to 611 BC.

Now to the science.   From the table given yesterday, from the reigns in both Kings and Chronicles, Rehoboam’s reign commenced in 976 BC ceremonial year.  In the fifth year of Rehoboam’s reign, Shishak, King of Egypt, came against Jeroboam of Israel – 1 Kings 14:25.  Jeroboam was then king of Israel.  This would make it 972 BC.  If the division of the 69 weeks – 483 years (49 years and 434 year) happened at this point then the decree of David, in ceremonial years is 972 + 49 = 1021.  1021 BC in ceremonial terms would be when David gave the decree.  This is not historical recorded time, but symbolized for story telling ensamples for admonition.

Now the table yesterday gave all the yearly reigns and from 972 BC – 434 years and brings us to the ending of Babylonian captivity in 538 BC.  This similitude matches the story of the freeing from Egyptian captivity and the setting up of the sacred/civic year of 180 days of Exod. 12:1-7.  And we are told each month in ceremonial times had 30 days each – Gen. 8:1-3.

Next, what about Ezekiel’s 390 years?  Well 585 + 390 = 975 BC which is the commencement of Rehoboam’s reign.  So Daniel matches Ezekiel record and both match Kings and Chronicles.

Next, what about Ezekiel’s 40 years?  Well 585 + 40 = 625 BC which is in the middle of Josiah’s reign.  We are told that Josiah initiated good reforms in his reign, although the populace rejected those reforms.  The seven last kings of Judah after Hezekiah, except Josiah who attempted reforms, were corrupt.  So Ezekiel, speaking of these times, records the 40 years and this fits into the recording of Kings and Chronicles.

Now Daniel, probably written at the time of the great victory over Antiochus Epiphanes by Judas Maccabees recorded the 70 weeks symbol – 70 years being a symbol of three score and ten which we all have – symbol of our given time.  7 x 70 is 490 years which furthered the ceremonial methodology recorded in Kings and Chronicles.  And after 7 sevens there is a year of Jubilee and rejuvenation initiated.

So the question is why has Daniel’s prophecy not been given due diligence?   For all the errors:



Crossing the Jewish Pavement

Crossing the Jewish Pavement – The Messianic was the result of betrayal by Jewish chief priests – not Rome – Correcting History and Western Interpretations

When Pilate sought to release the messianic Jesus, the Jews’ blackmailing chief priests cried out, “If thou let this man go, thou are not Caesar’s friend” (John 19:12). Upon hearing this threat, Pilate came and sat down in the judgment seat in a place that is called the Pavement, from lithŏstrōtŏs, meaning “paved with stone.” In the OT, pavement, from ritspâh, meant “pavement” or “floor.” This precedent set up the implications in the NT regarding scriptures such as, “with their faces to the ground upon the pavement” (2 Chron. 7:3), “a pavement of red, blue and white” (Esther 1:6), and “pavement made for the court” (Ezek. 40:17).

John tells us explicitly that Pilate came to “the Pavement,” but in the Hebrew, it is Gabbatha (John 19:13). The fact that it was in Hebrew is the point of distinction. And when Pilate came to Gabbatha, it was in “preparation of the passover.” John’s wording indicates that Pilate was transferring responsibility back onto the Jewish owners, on their turf. John states, “behold, thy King!” (John 12:5). The chief priests persisted, answering, “We have no king but Caesar.” Gabbatha in Hebrew derives from yadah, literally “to use (i.e., hold out the hand, praise) the hand, especially to revere or worship (with extended hands)”; “confess, praise, shout, (give) thanksgiving” (see Young’s lexicon ref. no. 3,034). The Jews’ chief priests had completely betrayed all that Judas Maccabees had restored. The Jewish government was trying to keep up appearances, but Pilate was wise to their intent.

In Western theology, by not opening the book, we likewise have abnegated our responsibility. Both Paul and John of Patmos were completely across the betrayal in the NT temple era. People who build literal arks also betray the meaning of the metaphor.

THe NT story will be enlarged going forth – once the OT is completely explained – all the writings are about Jewish governance, humanly inspired, whilst God rests. Amen.

A Literal Ark is a Golden Calf

The Ark’s Symbolism

After the 7 days of creation the Ancient’s writers knew God was now at rest, and would not ever intervene. The Ark was one of the first symbols to illustrate that mankind could float on the waters of the deep and monstrous. 40 days they floated, and then landed on dry ground – on Mount Ararat meaning Creation.  The movement from the Seas to the Earth was evolutionary.

Looking back the scribes immediately saw in their societal objects that could edify.  The Temple was an ensample of the soul and potential of the mind to be pedagogical.  The age was totally barbaric and destructive.  They developed Ten Commands, not given from on high, not set in stone – objectified from their knowable.  Execution was the last command and that is the shape revealed below.

  1. “make an ark of shittim wood” (Exod. 25:10–22)
  2. “make a mercy seat of pure gold” (Exod. 25:17–22)
  3. “make a table of shittim wood” (Exod. 25:23–30)
  4. “make a candlestick of pure gold” (Exod. 25:31–40)
  5. “make ten curtains of fine twined linen for walls” (Exod. 26:1–6) “and curtains of goat’s hair for covering” (Exod. 26:7–13)
  6. “And thou shall make a covering for the tent of ram’s skins dyed red and a covering above of badgers’ skins” (Exod. 26:1)
  7. “make boards for the tabernacle of shittim wood standing up” (Exod. 26:15) “and make bars of shittim wood” (Exod. 26:26)
  8. “make a vail.… Hang up the vail under the taches.… Bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.… And thou shalt set the table without the vail, and the candlestick” (Exod. 26:31–37)
  9. “make an altar of shittim wood” (Exod. 27:1–8). In archetype the court and its trimmings are “without the temple, leave out, measure it not; for it is given unto the Gentiles” (Rev. 11:2)
  10. “make an atonement” (Exod. 30:6–8, 10)

The inkhorn is the craft of Ancients bequeathed to us.  And it is not difficult and won’t take too much time in this executive summary. Now how were these Ten Commands executed?

Experience illustrated a world that was Void.  Conflict and squabbles never filled the void.  Society had to turn to metaphors, allegories, glyphs and symbols to assist the struggle to a higher plateau.

The Ark was never to be a hollow vessel.  It was to reflect positivity, motivation and durability. From the below we will see the Ancients never plagiarized.  The application of the Ark provides safety.  Contents are always man-made, humanity being adroit, with no divine intervention, except the Spirit within.

Now to the linguistic outflow – that “made” contents tracing the construct the Ark from the foundations of the OT writers.

The Construction of the Metaphoric Ark

We are now going to look at the length, the breadth and the width of the Ark’s construction.

The Ark was mentioned at Gen. 6:14 at the very beginning of society – when the sons of God came unto the daughters of men.  Time was infinite, and in all creation there was the male and female and their name was called Adam.  Two of every sort was to be brought into the ark.  Two genders represented the power of creativeness.

The patriarchs were given long life spans as the Ancients fully comprehended that the world had not just been created in seven days.  Noah’s sons represented three kinds (later to be called third parts) with varying ability: Shem (renowned, name, constructor), Japheth (extender, warrior) and Ham (multitude, intellectually unproductive).

By the time of writing, after many years of wandering and enslavement their nation had escaped captivity several times.  Symbolically the new land was described as milk and honey.  The people had wandered 40 years in the wilderness and molded a golden calf lumbering with remnants from surrounding cultures.

They recalled their nation had judges and then kings and then kingdoms.  These kings had regressed in the story of Saul, David and Solomon.  And the kingdoms of Israel and Judah had not fared any better.  At times there was improvement in governance, under Hezekiah and Josiah’s reforms, but then the brutality and suppression returned and ended in Babylonian captivity. The Ark of the Covenant was lost.

After the second temple era of Jewish betrayal to Antiochus (many Jews adopted Grecian customs) and the onslaught of Antiochus Epiphanes the Jews were set free by Judas Maccabees and his sons ruled in peace, old men sat and children played in streets.  The kingdom had once again been restored.

The scribes knew that the written word was their only weapon against the impending violence of surrounding nations and cultures – Egyptian, Assyrian, Babylonian, Persian, and Greeks.  They had so many hangovers from other cultures that revered gods and images of every kind.   The scribes determined a different way and their craft and skill developed into a highly metaphoric portrayal of good triumphing in the long term over darkness.  They established a written language in symbols. It became a personification, a philosophy that placed mankind’s kernel (male and female) at its pinnacle.

We are now going to outline the Ancient methodology – in strictly summary format – the execution of those ten commands.  You will see the Ark emerge.

 Design Form – Creation of the Ark

 1. Ceremonial Years (Prior to Chronological Years)

Orally they recalled the times when they first appointed a king – King Saul, moving away from community judges.  Writers, looking back, wondered if the right decision had been made. The three kings (Saul, David and Solomon) and the two kingdoms, Israel and Judah had come and gone through much turmoil and failed to deliver security.  Babylonian captivity was the result for 50 years.

By the time of Daniel the scribes and sages clarified the picture.  They had traversed slavery several times, from Shishak 972 BC (ceremonial year dating), Assyrian and so on.  In Dan. 7:3 Saul was now being described as a lion, David as a bear, and Solomon as a leopard.  The kingdoms of Israel (10 tribes – ten horns) and Judah (7 heads – the last 7 kings of Judah after Hezekiah) leading to Babylonian captivity (1).  In the OT recall history began from David’s decree.

From their recollections Hezekiah had managed to rebuild the temple during his reign from 726 BC (ceremonial year dating), this being reversed during the reigns of the last seven kings of Judah.

In the construction of the Ark the reigns of the kings in ceremonial years, of the pre-exilic era, were noted.  Being ceremonial the length of kings’ reigns may be a little hypothetical. All the kings’ reigns years are recorded in Kings and Chronicles – with minor differences in a few cases – beginning or end of year.

The writing of Kings and Chronicles demonstrate that there is 483 years from the decree of David to build the Temple until freeing from Babylonian captivity.  Let’s count the years of kings recorded from David – 49 ( -5) + 17 + 3 + 41 + 25 + 8 + 1 + 6 + 40 + 29 +52 + 16 + 16 + 29 + 55 + 2 + 31 +1/4 + 11 +1/4 + 11 years + 50 years of captivity = 483.  -5 as it was in 5th year of Reoboam’s reign. (2)  Daniel 9:24 with the help of Gabriel had a vision of 70 weeks or 490 years.  Daniel “understood it.”   And Daniel alone saw the vision.  Daniel mourned for three weeks, lost all his strength and ate no bread for three weeks.

This is the foundation for skill and understanding the execution of the ten commands and the building of the Ark.  It is an architectural design sealed by ancient Hebrew scribes in magnificent proportions.  It enables the construction to commence and endure.

 2. 40 and 70 Years Symbols

In engineering construction of the Ark many aspects need coverage and synchronization. The ark floated for 40 days.  Many of these symbols carry through from OT to NT as they are the braces, mainstays.   Content, become known as types, and have reapplication as antitypes and in archetypes.  That is the beauty of fulfilling the ten commands right through to atonement.

These two symbols are essentially our duration – the forty years being part of three score and ten, our allotted 70 years – once you become a man-child over 30 your years of potentiality  are 40.   No other cultures in the then known world had these persuasive symbols of positive psychology.

40 Years Symbol made throughout the writings

  • “And he (Eli) judged Israel forty years” (1 Sam. 4:18)
  • “the Philistine … presented himself forty days” (1 17:16)
  • “to rain forty days and forty nights” (Gen. 7:4, 12)
  • “children of Israel did eat manna forty years” (Exod. 16:35)
  • “in the mount forty days and forty nights” (Exod. 24:18)
  • “iniquity of the house of Judah forty days … each day for a year” (Ezek. 4:6)

Once content was made it became demonstrative for NT times.  Forty years is constantly symbolic of our prime years, our sacrificial years of giving:

  • “he had fasted forty days and forty nights” (Matt. 4:2)
  • “he was there in the wilderness forty days” (Mark 1:13)
  • “Being forty days tempted of the devil” (Luke 4:2)
  • “being seen of them forty days, and speak …” (Acts 1:3)
  • “when forty years were expired, there appeared” (Acts 7:30)
  • “proved me, and saw my works forty years” (Heb. 3:9)

 The making of the unique 70 Years Symbol

After 7 days God rested and remains at rest.  After 7 X 7 there is a year of Jubilee representing this Rest.  Likewise the Day-for-a-year principle is 70 X 7 or 490 years.   In Daniel, writing with knowledge of Judas Maccabees’ great victory, and assisted by Gabriel, the book was open.  Daniel understood the years of kings reign in the pre-exilic temple came to 483 years and, for symbolic application the total had to come to 490 years i.e. Dan. 9:24, 70 weeks = 490 days = 490 years.

With Kings and Chronicles documenting 483 years from David’s decree, the second temple era provided in the books of Daniel, Maccabees and Ezekiel, all relating in part to this period provided the fill of the last 7 years extracted from the post-exilic era – precept upon precept.  7 years remained.  7 years = 7 X 360 = 2520 days.  So Daniel’s road on Damascus experience (I was astonished at the vision – Dan. 8:27) – Dan. 8:14 provided 2,300 days, and described as – plunder “in the midst” of the week” (“midst” being transient), + 1 Macc. 1:54-64 10 days of intense persecution – mourning, and 210 days of burning the dead – reconstitution (Ezek. 39:12).  2520 = 2300 + 10 + 210.   Within the writings the Ark’s contents had started to been made.  Two witnesses, two completions – two olive branches.

The writers conceived the need for culture, described as an Ark (ship, box, coffin), showing application of how to fill the Ark with philosophical content.  It was a closed shop and all who entered had to have productive inclinations.

This was very different from the surface of surrounding cultures which the scribes walked on.  Contrast the wreckage of western culture today.  To understand figuratively the Ark we must show appreciation of the Ancient’s experience, and they were as one, in this regard.  And it is not hard, just a cultural shift.

There are many aspects to marvel upon.

  1. Days in the Sacred and Civil Year

To the Ancient story tellers there was 360 days in a year with 30 days each (Gen. 8:1-3 – 150 days over 5 months, repeated at Rev. 9:5). Over a seven-year completion period there was 2520 days.  Unlike other neighboring cultures, the Hebrew wanted their new governance to be in synch with the cosmos.  Upon escaping from captivity the Israelites immediately, in Exod. 13:4, designated 6 months to be their Sacred Year and 6 months for their civil year – each had 1260 days over a seven-year period.  So both sacred and civil were uniform.  The monthly fruit of the earth represented the fruit of possible human achievement.  They just had to have governance that would protect the nation, secure the nation, and prevent a return to enslavement.  Each body part had to contribute. So this object lesson, a pedagogical weapon of supreme insight differentiated their culture and filled their Ark.

Now Daniel used the 2520 as the final week of the Daniel’s 9:24, 70 weeks being divided firstly into 7 weeks from David’s decree to Shishak’s invasion, 62 weeks to end of Babylonian captivity and a final 1 week to cover the post-exilic 2nd temple era – all identifying plunder mourning and reconstitution.   In yearly terms this was 49 years, 434 years please 7 years – all part of the 490 years, and not to be taken literally unless you are in the cave.

In this museum the scribes built a very unique personification and memorial of the governance and heroic acts and decimations of their nation.  All the time they saw the picture moving from the local to the national. A procreative element would survive and become cumulative.  Once made it enabled higher elevation.  The pen clarified their perception in metaphoric form.  Some symbols are similar to surrounding cultures but the parameters of philosophic endeavor exceeded. They strictly wanted differentiation especially from the Grecian gods and myths.  Their personification was very numerical and colorful.

Once the 1260 days was established in Exodus it became man-made-content of the Ark.  It became available at future times and future circumstances which added to their conception. These time periods occur seven times in scripture so they cover all periods from alpha Genesis to omega Revelation:

 4. Virgin, Immanuel, Mary and Joseph of the OT

Originally the word virgin referred to good or bad governance in the OT pre-exilic days.  It was almah meaning concealed from god when the leadership regressed – highlighted in early Isaiah – in the days of Uzziah, Jotham and Ahaz.  It became bethulah being one with god when the leadership enabled reconstruction, restitution and resurrection, as happened under Hezekiah who was called Wonderful, Councilor, and man child.  When the child became man, Hezekiah was called Immanuel, God with us, or Jah is strength.   The virgin was never a golden image of mother and child in the wilderness of thought conception.  It was application of governance.

There is much more to highlight of content-form-creation, made to fill the Ark. Mary, from Marah (Exod. 15:23), meant “bitterness” in Hebrew. It meant “bitterness” as the people had no water to drink, as there was no sustenance, no objective to life in bondage. Ruth 1:20 declares that Mâr’ă means “bitter.” Returning to Bethlehem, Naomi, who had lost her husband and two sons in Moab, said, “Call me not Naomi, call me Mâr’ă (bitter): for the Almighty hath dwelt very bitterly with me. I went out full and the Lord hath brought me home again empty” (Ruth 1:20–21). Emptiness brings bitterness.

This cumulative knowledge of restrictive denial of liberty was ready material for a later regurgitation in NT times. The NT uses midrash concepts likewise. From the ancient OT, Hebrew Joseph meant “increaser.” In Judea, under the Hasmoneans and under the Pharisees and Sadducees, the subjects endured an increase (Joseph) in bitterness (Mara). They had again moved from bethulah (one with God under Judas Maccabees) to almah (unmarried, concealed from God) under the rulership of the Hasmoneans and Pharisees and Sadducees.

Always, Joseph meant “increaser.” There was a voracious call, across this unmarried nation at the turn of the millennium, from the embittered people, virgin Mary. As bitterness increased, birth was given to a child who grew to be a man. In this recall it was a group of apostolic disciples, knitted together as one, who personified an array of hope, Jesus savior, now Emmanuel (Immanuel), God with us. Joseph was also designated the son of Jacob (supplanter, follower; Matt. 1:16). Jacob’s name in the OT was changed to Israel (Gen. 32:28). Israel is metaphorical for those reigning with the unnamed cosmological God. Paul saw the Messiah as Jacob the supplanter, a follower of the decades of bitterness, a new birth for a new nation.  Without the OT recall the NT would not be in the terms we now have.  The Ark’s contents are not wild dinosaurs but craft words from the artisans of forming.

The messianic overflow had overwhelmed the Pharisees and Sadducees. Joseph’s father was a supplanter who became an overcomer — a prince with God. Jacob gave Joseph (increaser) a coat of many colors, multiple skills, and relayed as many apostles. Coat, from kethôneth, means “a garment or robe,” the shoulder,” “the spot where the garment hangs,” or figuratively, “a side piece or lateral projection.” The coat in Hebrew is symbolic of the spot where the weight of the garment hangs, upon the shoulders. This spot in NT was named Jesus Christ and the apostles were Joseph’s coat of many colors – it was an age of many hues. Midrash became the foundation stone. Jesus, in Hebraic parlance would have been inscribed as Joshua, conjuring up early images interlinking back the NT to the OT.  There can be no denial after so many cock-a-doodles.

Adding to the written content of the Ark, Joseph was “taken” to Egypt by merchantmen, the equivalent of the experiences of Jesus the movement, and money changers in the temple. In Egypt, Joseph did increase as he was appointed governor of Egypt at the time that Egypt was ruled by shepherd kings. This was when the concerns of the people weighed upon Joseph’s shoulders. The same burden fell on the shoulders of the apostles, the twelve tribes of the community. In the OT, before the kingly beasts’ reigns, the ancient judges were cast as deliverers, always saving their people from an enemy. The judges signified unity. The same unity, as one, “as one man to Jerusalem” (Ezra 3:1) applied in NT times and reached a high tempo by the third decade. So can the messianic craving ever be labeled a myth; it keeps entwining, like the revolutions of chariot wheels, and sweeps away a torrent of lies. Its enlivenment is seen in the Judeans’ spirit (described as Mary), called a virgin (in Greek, parthenos, “holy,” “sanctified,” equivalent to bethulah) and leads to rectitude, as it strengthens and fortifies the voice of the people.  It ended in total defeat around 33 AD with God at rest.  There was no resurrection contemplated, until an apocalyptic global era of unrest.

Before the writing of John’s final gospel, it is very likely that Paul’s rendition would have been widely known. Also, John of Patmos’s beastly images – 1st beast (Saul, David, Solomon, Israel and Judah collectively) and 2nd beast – 2 horns of the Pharisees and Sadducees were in wide circulation and well known metaphors. It was a society that thrived on being closely knit. From following the Ten Commands the scribes had adequate types to recirculate when the circumstances warranted.  Disparate communities disintegrate. Communicating ideas and symbols of events was second nature to the downtrodden, like the oral bards’ recitations of Transylvania and the Steppelands. Likewise, John of Patmos at Rev. 13:11 utilized the images of horns as had been drawn of the ten tribes of Israel, applying one each to the Pharisees and Sadducees, the combination of church and state.  For John of Patmos’s associating these two namesake beasts was second nature for the end times. Horns were symbolic of certain power — “make atonement upon the horns” (Exod. 30:10). The written word was a substantial weapon, “the writer’s inkhorn by his side” (Ezek. 9:3).  The Ark is jammed full of types, paintings without number.

In addition there are many secondary types filling the Ark from Isaiah, for use later in a NT exposition – “and the Gentiles shall see thy righteousness” 62:2, “as the new wine is found in the cluster” 65:8, “I create a new heaven and a new earth” 65:17, “when I called non did answer” 66:4, “before her pain came, she was delivered of a man child” 66:7, “and the glory of the Gentiles” 66:12.  “make thyself an everlasting name?” 63:12. All these types were again to be used in antitypes which was highly figurative about earthly conditions.

  1. Tree of Life or Cross

One can never cover much in an executive brief.  But all the books we know as prophetic never projected forward but substantiated the orally recalled experiences in the pre-exilic times and a few in post-exilic times. They were like all the OT books filling the Ark and were similar to Daniel who never prophesied but extracted symbols in dramatic form of the past as objective lessons for the future.

We know today that Jesus was never hanged on a cross – as the Bible never says so.  In Acts 5:30 we can read “Jesus, whom they slew and hanged on a tree.”  This phrase “hanged on a tree” was midrash from Deut. 21:22, which says that if a man was worthy of death, “though shall hang him on a tree.” The Pharisees and Sadducees deemed that the messianic rebellion was worthy of such a fate. They initiated all types of gross persecutions over decades. Possessing a tortuous, injurious intent, the only tree they would have known was the tree of evil. To Paul, the anointed Christ had been hanged on the tree of life for crossing the Jewish pavement.

In the epistle of Peter, speaking of Christ (a title), Peter said, “Who his own self bare our sins in his own body to (margin) the tree …” (1 Pet. 2:24). The word on is written in the KJV text, while the word to is in the reference margin. The word on is incorrect. The word to has a vastly different connotation from the word on, which literalizes, as in “on the cross.” This text in the book of Peter used the definite article the. We use the definite article in front of a noun when we believe the hearer or reader knows exactly what we are referring to, as in “the tree.” The revelator confirms this tree to be the tree of life (free from dogma, selective literalism, manipulative thoughts): “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14). Therefore, “to the tree” is correct in Revelation but misplaced by Christianity’s translation in 1 Peter 2:24. Paul’s conversion was “to” the tree of life – after the escape from bondage…of every type.

The writers of course were referring to the tree of life in Genesis.  Sacrifice was to the tree,  never on a cross.  They had certainly crossed the establishment.

  1. The NT relies on the OT fill of the Ark to relate another time, another story


Old Testament Source Mark Mark’s Replication
Mal. 3:1 “prepare the way before me” 1:2 “prepare thy way before me”
Isa. 40:3 “cryieth in the wilderness” 1:3 “crying in the wilderness”
Isa. 6:9 “see ye indeed, but perceive not” 4:12 “seeing they may see, and not perceive”
Exod. 20:12 “Honour thy father and


thy mother”

7:10 “For Moses said, Honour thy father and thy mother”
Isa. 53:2 “he hath no form nor comeliness” 9:12 “Elias verily cometh first, and restoreth all things”
Isa. 66:24 “for their worm shall not die” 9:46 “Where their worm dieth not”
Gen. 2:24 “a man leave his father and his mother, and shall cleave unto his wife” 10:7 “For this cause shall a man leave his father and mother, and cleave to his wife”
Ps. 118:26 “Blessed be he that cometh in the name of the Lord” 11:9 “Blessed be he that cometh in the name of the Lord”
Isa. 56:7 “for mine house shall be called a house of prayer for all people” 11:17 “My house shall be called of all nations the house of prayer”
Deut. 25:5 “her husband’s brother shall go in unto her and take her” 12:19 “If a man’s brother die, and leave his wife behind him”
Ps. 118:22 “The stone which the builders refused is become the head stone of he corner” 12:10 “The stone which the builders rejected is become the head of the corner”
Lev. 19:18 “thou shalt love thy neighbor as thyself” 12:31 “Thou shalt love thy neighbor as thyself”
Deut. 4:35 “he is God; there is none else beside him” 12:32 “for there is one God; and there is none other but he”
1 Sam. 15:22 “Behold, to obey is better than sacrifice, and to hearken than the fat of rams” 13:33 “is more than all burnt offerings and sacrifices”
Ps. 110:1 “Set thou at my right hand, until I make mine enemies thy footstool” 12:36 “Sit thou at my right hand, till I make mine enemies thy footstool”
Zech. 13:7 “I will turn my hand upon the little ones” 14:27 “I will smite the shepherd, and the sheep shall be scattered”
Ps. 22:1 “My God, my God, why hast thou forsaken me” 15:34 “My God, my God, why hast thou forsaken me”

Conclusion is in your hands

There are Ten Commands symbols “to make” in Exodus.  The word “made” is used hundreds of time in the early books.   The ten laws were never the Ten Commandments as espoused by western influencers.  The ancient scribes devise a system of content for the temple of the aspiring heart and soul.  It was man-made as in the likeness of the harmonious forces taking into account yearly cycles, life cycles, the male and feminine in all creativity, whatever they may be of the infinite universe.  Each person, whether and arm or limb, is asked to contribute in their years of sacrificial living.  In the end it is governance and community that bring advances or detractions.  Metaphors and allegories give conception to an Ark and vastly surpass the social philosophy of modernity.  Fundamentalists have robbed society of these accomplishments.  We can add to and replenish and free those abused by a wooden structure on the banks of Kentucky.  We ask for retraction and correction.  It is time to stop abuse and broadcast the alternative.

Refer to: https://maxburnett.com.au/   for in depth detail of the above.  All these ideas our covered in “Probing Our Judeo-Christian Inheritance (for Freethinkers)

References for more detail:

1) Article on Saul, David, Solomon Israel and Judah to be uploaded shortly at website and Page

2) See “The Mathematics of Daniel’s Pre-exilic Recall” for more details

Judeo-Christianity – The Ark of Life

Judeo-Christianity – The Ark of Life
Correcting Wrong Interpretations of KJV

Right from the first words the Jewish scribes distinguished their writings from all surrounding nations and cultures. They borrowed some of the images but wove them into a unique message to show the ability of mankind over all other species.

In Genesis we are told that God rested after the evolution of consciousness. God was never to return to help mankind to a higher level. God has never returned and the Jews scribes fully understood this from their first crafted words.

The Jews were recording a personification of philosophy and by the time of writing they had discussed their oral recollections time and time again in their community. They had experience violence, death, brutality over and over again, endlessly, generation after generation, within cultures and between cultures. So picture yourself in that situation. From phonetics had come the written word. From cosmology had come the hunter and gatherer, consciousness had evolved from the physical harmony that had existed from time memorable – that could not be explained. All wondered about the seemingly harmonious state that they knowingly perceived. And only mankind perceived.

The inkhorn became the weapon to write a story that would bring the cosmology and humankind together. Mankind would be able to move beyond the local warring factions to a higher elevation. The scribes fully understood that initially conflict was local but they had experienced, by the time of writing, nations fighting nations. They realised it was an expanding world that would become global in application in time.

Before I go further let me reiterate that we are told after seven days God rested. The baton had been past to mankind “to make”. “To make” required freedom and liberty, free from captivity of all kiinds. It also required remembrance. We espouse these qualities even to today. The warriors whether it was Egyptian, Mediterranean, Assyrian, Greeks, and Persians…etc. espoused gods of every kind and had images to suit – many superstitions to amuse.

The Jews had a reverence for life above and beyond the warring factions and nations that just plundered for their own personal benefit. They admired and pondered the universe, asking what it was all about, and how to set out and write the constructive down to counter the destructive void. Writing a personification was their only weapon, free from the regressive life that abounded and caused endless chaos and jarring of society.

Before continuing let’s reiterate the first week’s message – “to make”:

1. God created the heaven and the earth.

2. The earth was without form and void, darkness was upon the face of the deep. Now the Spirit (note) of God moved.

3. First Day – the light was called Day and the Darkness he called Night (Note capitals as these are symbols of the division in evolvement – not just literally day and night).

4. Second Day – God “made” a firmament dividing the waters from the waters (waters represent peoples throughout all the testaments – there was a division – soon to be personified as Adam (male) and Eve (female), Cain (suppressor, warrior, individual) and Abel (carer, philanthropist, community). Adam represented Mankind and Eve the creative, maker Spirit drawn from mankind’s rib. Also not capitals Seas and Earth. Mankind evolved from the turmoil of the Seas and came to Earth. On Earth mankind was able to create form and governance. There was no governance in the depths of despair. One had to emerge over time.

5. Third Day – The earth brought forth (made form) – grass and herb yielding seed, fruit tree yielding fruit. Yielding is “to make”. The seed was after “itself”.

6. Fourth Day – And God “made” two great lights – greater for the day and lesser for the night. There is a little light even in the darkest of places.

7. Fifth Day – let the waters bring forth (make) abundantly … the fowl that flies to the great whales …

8. Sixth Day – Let us “make” man in our image, after our likeness and let them have dominion…and the image of God was created in man. Man has the Spirit within. Everything at this stage was very good.

9. Seventh Day – God ended his work which he had “made”….God rested from all the work he had created and made. God was never to do more.
God then “took man (male and female), and placed him in the garden.”

God then said “It is not good that man should be alone” – Gen. 2:18. “I will make for him an help”. The “help” was to be called “Woman” – Gen. 2:23 and Woman was taken out of Man (Mankind). The “man” shall “cleave” unto his “wife”. In other words Mankind (male and female) shall cleave to Woman (the creative Spirit of God – the Maker). Man cleaving with woman could become the Maker on earth and have dominion. The constructive had always been triumphant as sentience created choice – even though there would be swings and roundabouts.

The woman was not called Eve until Gen. 3:2 – Eve meaning, from lexicons, is “life, life-giving”. Mankind was given life-giving ability through the unity of oneness between the cosmological and the terrestrial. In Jewish terms the sacred year had to match the civil year and be equal – 180 days each and this lead to many more symbols which were manmade to describe the co-dependence between ecology and governance – sacred and civil.
Now skipping to the Ark

The Ark was a construction – a making process. Two of every kind entered the Ark. Male could not “make” without the female. Evolution, creation and making require symbolically the unison of male and female, female and male. You cannot have one without the other … what a great symbol.

The waters of the flood are symbolic of the Seas out of which all life came to the Earth. The Earth was always contrasted to the Seas where the deep see creatures of stealth lie. The Earth, after God had rested provided mankind the opportunity to have dominion.
40 days symbol:

Gen. 7:4 “I will cause it to reign upon the earth forty days and forty nights” – Gen. 7:12 also.
40 days is a symbol of the time each one of us has “to make” – from maturity to adulthood and used throughout the Testaments. Some examples are in OT and NT:

Here are some recordings in the OT:

• “And he (Eli) judged Israel forty years” (1 Sam. 4:18)

• “the Philistine … presented himself forty days” (1 Sam. 17:16)

• “to rain forty days and forty nights” (Gen. 7:4, 12)

• “children of Israel did eat manna forty years” (Exod. 16:35)

• “in the mount forty days and forty nights” (Exod. 24:18)

• “iniquity of the house of Judah forty days … each day for a year”

(Ezek. 4:6)

And in the NT, forty years is also constantly symbolic of our prime years, our sacrificial years:

• “he had fasted forty days and forty nights” (Matt. 4:2)

• “he was there in the wilderness forty days” (Mark 1:13)

• “Being forty days tempted of the devil” (Luke 4:2)

• “being seen of them forty days, and speak …” (Acts 1:3)

• “when forty years were expired, there appeared” (Acts 7:30)

• “proved me, and saw my works forty years” (Heb. 3:9)

150 days symbol:
Gen. 8:3 “And after the end of the hundred and fifty days” the waters were abated.

The 150 days is a symbol. The symbol was part of the scribes making Form….in the void of illiteracy of the warrior mentality that thought might was right. The inkhorn had to create Types for later Antitype application and eventually Archetype. The Ancient’s skill in creating Form (in contrast to Formlessness) was where the Jewish writers exceeded all surrounding cultures. Atheists and others like to say they used other culture’s images but the Jews established a Form that was an epic elevation of the human spirit, surpassing.

This Symbol (i.e. form creation) was later carried right through to, for example, the Book of Revelation in Archetype at Rev. 9:5 “they should be tormented five months”. The book of Revelation is a compilation of types from the OT books, for archetype application.

Mount Ararat symbol:

Many years ago I looked up the word Ararat as I scrolled down my lexicons. Ararat means creation, holy land from Young’s lexicon.
The whole story of the ark is symbolic that the constructive element will always conquer the destructive. At times the pendulum swings but long term what is righteous wins out. By righteous I mean righteousness or faithfulness – not just faith, as we have the Spirit to make.

The darkness of the flood of waters had lasted a lifetime – the destruction often cannot be wiped out in a lifetime – one remembers the errors of wrong interpretations, literal interpretations, and selective literalism of every type. We are drench in it and people run off to recreate the ark. Creation comes from the Earth, the dry land and from dust we do come and to dust we return. We have 70 years of life and just 40 to be a carpenter, a maker – all metaphors for admonition.

Now precept is upon precept and it is up to everyone “to make”, to take, their own steps. But “to make” is the poetic beauty of living and so Ten Commandments to create the inner temple were taken from the objective world of ritual and monument building. In the first chapters we are told of enslavement and remembrance over 200 times. Then the writers moulded the ten “make commandments” just as the ark had been created – from the literal objectives and procedures of their day. The ark was to become more sophisticated in these real Ten Commandments:

1. “make an ark of shittim wood” (Exod. 25:10–22)

2. “make a mercy seat of pure gold” (Exod. 25:17–22)

3. “make a table of shittim wood” (Exod. 25:23–30)

4. “make a candlestick of pure gold” (Exod. 25:31–40)

5. “make ten curtains of fine twined linen for walls” (Exod. 26:1–6) “and curtains of goat’s hair for covering” (Exod. 26:7–13)

6. “And thou shall make a covering for the tent of ram’s skins dyed red and a covering above of badgers’ skins” (Exod. 26:1)

7. “make boards for the tabernacle of shittim wood standing up” (Exod. 26:15) “and make bars of shittim wood” (Exod. 26:26)
8. “make a vail.… Hang up the vail under the taches.… Bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.… And thou shalt set the table without the vail, and the candlestick” (Exod. 26:31–37)

9. “make an altar of shittim wood” (Exod. 27:1–8). In archetype the court and its trimmings are “without the temple, leave out, measure it not; for it is given unto the Gentiles” (Rev. 11:2)

10. “make an atonement” (Exod. 30:6–8, 10)

Unfortunately for control purposes these have not been espoused in our culture to date. Ten simple laws were identified for enslavement and distortion. But that is about to change. A new Ark is emerging. Thanks for this opportunity. You are invited to enter. What shall we do today?