Daniel 9:25 Index
"Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times."
Research Material

"Know therefore and understand..."

  • The period of seventy weeks, or four hundred and ninety days [70 x 7 = 490], of prophetic time, covers a period f four hundred and ninety years, during which Jewish history as such would continue. This four hundred and ninety years did not begin at once, for the angel said they should begin to reckon from the going forth of the commandment to restore and build Jerusalem. The period of seventy weeks of Jewish history is thus divided by the angel: Seven [7 weeks]] weeks for building the walls and streets of Jerusalem; threescore and two [62 weeks] weeks till the work of the Messiah; and one [1 week] week, which would cover the period of His ministry and the time following until the gospel should go forth to the Gentiles. This last week is devoted to the confirmation of the covenant (Hebrews 2:3). (SNH 142)
  • The angel now relates to Daniel the event which is to mark the beginning of the seventy weeks. They were to date from the going forth of the commandment to restore and build Jerusalem. Not only is the vent given which determines the time of the commencement of this period, but also those vents which take place at its close. Thus a double test is provided by which to try the application of this prophecy. But more than this, the period of seventy weeks is divided into three grand divisions. One of these is again divided, and the intermediate events are given which were to mark the termination of each one of these divisions. If we can find a date which will harmonize with all these events, we have beyond a doubt the true application, for none but that which is correct could meet and fulfill so many conditions. (US 207)

"...from the going forth of the commandment...

  • At the time this vision was given, Jerusalem and the Temple were still in ruins. Haven announces that a command will be issued to rebuild and restore, and that from that date a definite number of years will reach to the long-looked-for Messiah. (4BC 852-853)
  • Three decrees dealing with the repatriation of the Jews are recorded in the book of Ezra: the first in the first year of Cyrus, about 537 B.C. (Ezra 1:1-4); the second in the reign of Darius I, soon after 520 B.C. (Ezra 6:1-12); the third in the 7th year of Artaxerxes, 458/457 B.C. (Ezra 7:1-26).... In their decrees neither Gyrus nor Darius made any genuine provision for the restoration of the civil state as a complete unit. though a restoration of both was promised in the prophecy of Daniel. The decree of the 7th year of Artaxerxes was the first to give the Jewish state full autonomy, subject to Persian overlordship. (4BC 853)
  • Let the reader now take in at one view the points of harmony to be made, that he may be the better prepared to guard against a false application. We are to find at the beginning of the period a commandment going forth to restore and build Jerusalem. To this work of restoration even weeks are allotted. As we reach the end of this first division, seven weeks from the beginning, we are to find Jerusalem restored in its material aspect, the work of building the street and the were fully accomplished. From this point sixty-two weeks are measured off. As we reach the termination of this division, sixty-nine weeks from the beginning, we are to see the manifestation of Messiah the Prince before the world. One week more is given us, completing the seventy. In the midst of this week the Messiah is to be cut off, and to cause the sacrifice and oblation to cease. At the expiration of that period which was allotted to the Jews as the time during which they were to be the special people of God, we naturally look for the going forth of the blessing and work of God to other people.
    • We now inquire for the initial date which will harmonize with all these particulars. There was to be restoration. By this we must understand all the forms and regulations of civil, political, and judicial society. When did such a command go forth? At the time these words were spoken to Daniel, Jerusalem lay in utter desolation, and had thus been laying for many years. The restoration pointed to in the future must be its restoration from this desolation. We then inquire, When and how was Jerusalem restored after the seventy years' captivity?
      • There are four events which can be taken as answering to the commandment to restore and build Jerusalem. These are:
        • 1) The decree of Cyrus for the rebuilding of the house of God, 536 B.C. (Ezra 1:1-4).
        • 2) The decree of Darius for the prosecution of that work which had been hindered, 519 B.C. (Ezra 6:1-12).
        • 3) The decree of Artaxerxes to Ezra, 457 B.C. (Ezra 7)
          • [The years of Artaxerxes' reign are among the most easily established dates of history. The Cannon of Ptolemy, with its list of kings and astronomical observations, the Greek Olympiads, and allusions in Greek history to Persian affairs all combine to place the seventh year of Artaxerxes at 457 B.C., beyond successful controversion. (Sir Isaac Newton, Observations Upon the Prophecies of Daniel, pp. 154-157).]
        • 4) The commission to Nehemiah from Artaxerxes in his twentieth year, 444 B.C. (Nehemiah 2). (US 207)
    • Dating from the first two of these decrees, the seventy prophetic weeks, or 490 literal years, would fall many years short of reaching even to the Christian Era. Besides this, these decrees had reference principally to the restoration of the temple and the temple worship of the Jews, not to the restoration of their civil state and polity, all of which must be included in the expression, "To restore and to build Jerusalem." (US 208-209)
      • These two decrees made a beginning of the work. They were preliminary to what was afterward accomplished. But of themselves they were altogether insufficient to meet the requirements of the prophecy, both in their dates and in their nature. Thus falling short, they cannot be brought into the discussion as marking the point from which the seventy weeks are to begin. The only question now lies between the decrees which were granted to Ezra and to Nehemiah respectively. (US 209)
    • The facts between which are are to decide here are briefly these:
      • A) In 457 B.C., a decree was granted to Ezra by the Persian emperor Artaxerxes Longimanus to go up to Jerusalem with as many of his people as were minded to go with him. The commission granted him an unlimited amount of treasure, to beautify the house of God, to procure offerings for its service, and to do whatever else might seem good to him. It empowered him to ordain laws, set magistrates and judges, and execute punishment even unto death; in other words, to restore the Jewish state, civil and ecclesiastical, according to the law of God and the ancient customs of that people. Inspiration has seen fit to preserve this decree; and a full and accurate copy of it is given in Ezra 7. This decree is recorded not in Hebrew, like the rest of the book of Ezra, but in the official Chaldaic, or Eastern Aramaic. Thus we are referred to the original document by virtue of which Ezra was authorized tore store and build Jerusalem. (US 209)
      • or B) Thirteen years later, 444 B.C., in the twentieth year of Artaxerxes Longimanus Nehemiah sought and obtained permission to go up to Jerusalem. (Nehemiah 2). Permission was granted him, but we have no evidence that it was anything more than oral. It pertained to him individually, since nothing was said about others going up with him. The king asked him how long a journey he wished to make, and when he would return. He received letters to the governors beyond the river to help him on his way to Judea, and an order to the keeper of the king's forest for timber.... When Nehemiah arrived in Jerusalem, he found rulers and priests, nobles and people, already engaged the work of building Jerusalem. (Nehemiah 2:16). They were, of course, acting under the decree given to Ezra thirteen years before. Finally, after arriving at Jerusalem, Nehemiah finished in fifty-two days the work he came to accomplish. (Nehemiah 6:15). (US 209-210)
    • Now which of these commissions, Ezra's or Nehemiah's, constitutes the decree for the restoration of Jerusalem, from which the seventy weeks are to be dated? It hardly seems that there can be any question on this point. (US 210)
      • Reckoning from the commission to Nehemiah, 444 B.C., the dates throughout are entirely disarranged; from 444 B.C., the troublesome times which were to attend the building of the street and wall did not last even seven weeks, or forty-nine years. If we reckon from 444 B.C., the sixty-nine weeks, or 483 years, which were to extend to the Messiah the Prince would bring us to A.D. 40, but Jesus was baptized of John in the Jordan River, and the voice of the Father was heard from heaven declaring Him His son in A.D. 27, thirteen years before. According to this calculation, the midst of the last or seventieth week, which is marked by the crucifixion of Christ is placed in A.D. 44, but the crucifixion of Christ took place in A.D. 31, thirteen years previous. And lastly, the seventy weeks, or 490 years, dating from the twentieth year of Artaxerxes, would extend to A.D. 47, with absolutely nothing to mark their termination. Hence if 444 B.C., , and the grant to Nehemiah are the event from which to reckon, the prophecy has failed. As it is, it only proves that theory to be a failure which dates the seventy weeks from Nehemiah's commission in the twentieth year of Artaxeres. (US 210)
  • It is thus evident that the decree granted to Ezra in the seventh year of Artaxerxes, 457 B.C., is the point from which to date the seventy weeks. That was the going forth of the decree in the sense of the prophecy. The two previous decrees were preparatory and preliminary to this. Indeed they are regarded by Ezra as parts of it, the three being taken as one great whole. For in Ezra 6:14 we read: "And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia." It will be noticed that the decrees or these three kings are spoken of as one, - "according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia," showing that they are all reckoned as a unit, the different decrees being but the successive steps by which the work was accomplished. This decree could not be said to have "gone forth"as intended by the prophecy, until the last permission which the prophecy required was embodied in the decree, and clothed with the authority of the empire. This point was reached in the grant given to Ezra, but not before. Here the decree assumed the proportions and covered the ground demanded by the prophecy, and from this point its "going forth" must be dated. (US 211)
  • Will these dates harmonize if we reckon from the decree of Ezra? Let us see. Our starting point then is 457 B.C. Forty-nine years were allotted to the building of the city and the wall. On this point, Prideaux says:
    • "In the fifteenth year of Darius Nothus ended the first seven weeks of the seventy weeks of Daniel's prophecy. For then the restoration of the church and state of the Jews in Jerusalem and Judea was fully finished, in that last act of reformation, which is recorded in Nehemiah 13, just forty-nine years after it had been first begun by Ezra in the seventh year of Artaxerxes Longimanus." (Humphrey Prideaux, Old and New Testament Connected in the History of the Jews, Vol. 1, p. 322)
    • This was 408 B.C. (US 211)
  • So far we find harmony. Let us apply the measuring rod of the prophecy still further. Sixty-nine weeks, or 483 years, were to extend to Messiah the Prince. Dating from 457 B.C., they end in A.D. 27. What event then occurred? Luke thus informs us:
    • "Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased." (Luke 3:21-22)
  • After this, Jesus came "preaching the gospel of the kingdom of God, saying, The time is fulfilled." (Mark 1:14, 15). The time here mentioned must have been some specific, definite, and predicted period; but no prophetic period can be found terminating then except the sixty-nine weeks of the prophecy of Daniel, which were to extend to Messiah the Prince. The Messiah had now come, and with His own lips He announced the termination of that period which was to be marked by His manifestation. (US 213)
  • Here, again, is indisputable harmony. But further, the Messiah was to confirm the covenant with many for one week. This would be the last week of the seventy, or the last seven years of the 490 [years]. In the midst of the week, the prophecy informs us, He should cause the sacrifice and oblation to cease. These Jewish ordinances, pointed to the death of Christ, could cease only at the cross. There they did virtually come to an end when the veil of the temple was rent at the crucifixion of Christ, though the outward observance was kept up until the destruction of Jerusalem, A.D. 70. After threescore and two weeks, according to the record, the Messiah was to be cut off. It is the same as if it had rad: After threescore and two weeks, in the midst of the seventieth week, shall Messiah be cut off, and cause the sacrifice and oblation to cease. Now, as the word midst here means middle, the crucifixion is definitely located in the middle of the seventieth week. (US 214)
  • It now becomes an important point to determine in what year the crucifixion took place. It is not to be questioned that our Saviour attended every Passover that occurred during His public ministry, and we have mention of only four such occasions previous to His crucifixion. These are found in the following passages: John 2:13; John 5:1; John 6:4; John 13:1. At the last-mentioned Passover He was crucified. From facts already established, let us then see where this would locate the crucifixion. As He began His ministry in the autumn of A.D. 27, His first Passover would occur the following spring, A.D.28; His second, A.D. 29; His third, A.D. 30; and His fourth and last, A.D. 31. This gives us three years and a half for His public ministry, and corresponds exactly to the prophecy that He would be cut off in the midst, or middle, of the seventieth week. As that week of years began in the autumn of A.D. 27, the middle of the week would occur three and one half years later, in the spring of A.D. 31, when the crucifixion took place. Dr. Hales quotes Eusebius, A.D. 300, as saying: "It is recorded in history that the whole time of our Saviour's teaching and working miracles was three years and a half, which is the half of a week [of years]. This, John the evangelist will represent to those who critically attend to his Gospel." (William Hales, A new analysis of Chronology, Vol. I, p. 94). (US 214-215)
  • Of the unnatural darkness which occurred at the crucifixion, Hales thus speaks: "Hence it appears that the darkness which 'overspread the whole land of Judea' at the time of our Lord's crucifixion was preternatural, 'from the sixth until the ninth hour,' or from noon till three in the afternoon, in its duration, and also in its time, about full moon, when the moon could not possible eclipse the sun. The time it happened, and the fact itself, are recorded in a curious and valuable passage of a respectable Roman Consul, Aurelius Cassiodorus Senator, about A.D. 514. 'In the consulate of Tiberius Caesar Aug. V and Aelius Sejanus (U.C. 784, A.D. 31), our Lord Jesus Christ suffered, on the 8th of the Calends of April (25th of March), when there happened such an eclipse of the sun as was never before nor since.'
    • "In this year, and in this day, agree also the Council of Caesarea, A.D. 196 or A.D. 198, the Alexandrian Chronicle, Maximus Monachus, Nicephorus Constantinus, Cedrenus; and in this year, but on different days, concur Eusebius and Epiphanius, followed by Kepler, Bucher, Patinus, and Petavius, some reckoning it the 10th of Calends of April, others the 13th." (William Hales, A new analysis of Chronology, Vol. I, p. 94). (Daniel 11:22). (US 215)
  • Here, then are thirteen creditable authorities who locate the crucifixion of Christ in the spring of A.D. 31. We may therefore set this down as a fixed date. This being in the middle of the last week, we have simply to reckon backward three and a half years to find where sixty-nine weeks ended, and forward from that point three and a half years to find the termination of the whole seventy weeks. Thus going back three and a half years from the crucifixion in the spring of A.D. 31, we come to the autumn of A.D. 27, when, as we have seen, the sixty-nine weeks ended, and Christ began His public ministry. Going forward from the crucifixion three and a half years, we are brought to the autumn of A.D. 34, as the grand terminating point of the whole period of the seventy weeks. This date is marked by the martyrdom of Stephen, the formal rejection of the gospel of Christ by the Jewish Sanhedrin in the persecution of His disciples, and the turning of the apostles to the Gentiles. These are the events which one would expect to take place when that specified period cut off for the Jews and allotted to them as a peculiar people, should fully expire. (US 217)

"...to build Jerusalem unto the Messiah..."

  1. Daniel [foretold] that the long-looked for Prince Messiah would appear at a specified time. To this time Jesus referred when He declared, "The time is fulfilled' (Mark 1:15; DA 233). Jesus was anointed at the time of His baptism in the autumn of A.D. 27 (Luke 3:21,22; Acts 10:38; Luke 4:18). (4BC 853)

"...the Prince..." (Daniel 11:22)

"...shall be seven weeks..."

  • For an understanding of the first division, the seven weeks or forty-nine years, we have the history as recorded in Ezra, Nehemiah, Haggai, and Zechariah (John 5:39). God raised up Cyrus and placed him on the throne, that he might restore the Jews to their native city. Long before the Babylonian captivity began, the prophet Isaiah wrote of Cyrus, "He is My shepherd, and shall perform all My pleasure; even saying to Jerusalem, Thou shalt be guilt; and to the temple, thy foundation shall be laid." (Isaiah 44:28; II Chronicles 36:23; Isaiah 45:13).... In the first chapter of the book of Ezra is recorded the decree of Cyrus. The fulfillment by Cyrus of the prophecy of Isaiah is striking: "In the first year of Cyrus king of Persia... the Lord stirred up the spirit of Cyrus, the king of Persia, that he made a proclamation throughout all his kingdom, and put it in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven... hath charged me to build him a house at Jerusalem." (Ezra 1:1-10) (SNH 142-143)
  • Then it was that every Jew in Babylon was at liberty to return to Palestine. If necessary, the expenses of going would be borne by the government of Cyrus. There was ample provision for all the poor and the sick (Isaiah 66:20). Such a decree had never before been issued. Israel should have arisen en masse, taking with them all those of other nationalities, who, having heard the gospel, were willing to cast in their lot with the people of God (Isaiah 52:2). The land should have rung with shouts of praise and with the songs of the ransomed. The exodus from Babylon should have been a mighty witness to the nations of the earth of the power of the God of Israel (Jeremiah 16:14, 15). The exodus from Egypt, and the wonders attending the crossing of the Red Sea and the Jordan, and the feeding of the thousands in the wilderness, would have dwindled into insignificance had Israel taken advantage of the way which God had prepared (Ezra 2:64-67). (SNH 143-144)
  • What was the result of the decree? Daniel watched with anxiety the preparations which were made to depart, and at the end of the first year scarcely fifty thousand had journeyed from Babylon to Jerusalem. Cyrus was discouraged and disgusted because of the feeble response, and relapsed into indifference. Later the angel of God with Michael's help pleaded with him for three weeks in order to touch his heart again (Daniel 10:13)... The vessels taken from the temple to Babylon by Nebuchadnezzar were returned to the leaders of the Jews, who carried them back to Jerusalem. In the second year of their coming into Palestine, the work of restoring the temple, which had been burned by Nebuchadnezzar, was hidden by rubbish, the accumulation of nearly seventy years (Ezra 3:10-11). The work of restoration was soon stopped by the Samaritans living in the country, and further progress was impossible until the issuing of a second decree by Darius, king of Persia, in 520 B.C (Ezra 4:24). Work on the house of God stopped for fifteen years. Then the prophets Haggai and Zechariah rebuked the people for their inactivity (Ezra 5:1-2; Haggai 1:1 - 2: 23). (SNH 144)
  • It would seem that the Jews while professing to be God's people, yet built their own houses, and delayed work on the temple, because there was no direct command from the king to proceed (Haggai 1:4). But God wanted them to go forward, exercising faith, and when, in response to the word of the Lord by the prophet Haggai, they did go to work, the Lord stirred up the heart of the Persian king to help them (Haggai 2:18-19; Ezra 5:1-17). This will be further seen in Daniel 12. Men of the world, enemies of the Jews, openly complained to the king, but this, instead of hindering the work, occasioned a searching of the royal records, which revealed the decree of Cyrus. Then Darius, instead of rebuking the Jews, issued a decree that the work should go forward, and further commanded that the work of building be helped forward by money from the royal treasury. (SNH 144-145)
  • Jerusalem was subject to the Persian government until the days of Ezra in the reign of Artaxerxes. In the seventh year of the reign of that king, 457 B.C., was issued the third decree concerning the rebuilding of Jerusalem. This decree:
    • 1) Permitted all Jews who os desired to return to Jerusalem,
    • 2) It allowed the taking of a free-will offering from all Babylon for the cause at Jerusalem,
    • 3) It proclaimed perfect freedom to follow the commands of God in all the territory west of the Jordan,
    • 4) It relieved all Levities and ministers from paying toll or tribute,
    • 5) it directed that the walls of Jerusalem be rebuilt,
    • 6) It arranged for the appointment of magistrates and judges in Palestine from among the Jews themselves, thus organizing a government of the people, a thing wholly foreign to the policy of an Oriental monarchy. (Ezra 7:11-16).
  • This was in the year 457 B.C., and is the time from which the period of seventy weeks should be reckoned, according to the words of Gabriel to Daniel. That it required the three decrees to constitute the commandment of Daniel 9:25, is evident from the words of Inspiration in Ezra 6:14: "They builded, and finished it,...according to the commandment of Cyrus, and Darius, and Artaxerxes, king of Persia." The three decrees are thus connected. (SNH 146)
  • The "troublous times," during which the building should be carried forward are described by the prophet Nehemiah, who was a cupbearer for the king in Babylon, was mourning over the troubles in Jerusalem, and in answer to his petition he was permitted to go up to the city in behalf of the work. Under the direction of Nehemiah the people worked on the wall of Jerusalem with weapons fastened to their sides, "They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.... So we labored in the work; and half of them held the spears from the rising of the morning till the stars appeared." (Nehemiah 4:17-21).... Nehemiah in these times of trouble was a wonderful leader for Israel. His lessons to the people on the taking of usury, wages, and rent should be followed by Christians to-day (Nehemiah 5:1-17). The rebuilding of Jerusalem in troublous times is a fit symbol of carrying the gospel to all nations in the last days. Israel brought this trouble upon herself by her sins and lack of faith (Nehemiah 5:14-15); and what she should have done by way of warning the world in peace and quietude, had to be done in great distress. Furthermore, it will be noticed that a few years of rest always found sin and iniquity abounding in Israel (Nehemiah 9:28). The nation was scarcely from under the hands of Babylon till the people held their own brethren as slaves because of debt (Nehemiah 5:5-8). A proclamation of freedom must come from within their own borders before there could be peace and help from without (Zechariah 9:9-11; Haggai 2:15-19). When it should come from within, God's Word pledged the support of even their enemies (John 8:36). There principles are true in the body of Christians to-day. The spread of the gospel will be an easy work, and it will be as the voice of a mighty angel enlightening the world, when God's people proclaim liberty among themselves (Revelation 18:1). (SNH 146-147)

"...shall be seven weeks, and threescore and two weeks..."

  • The natural method of calculating these weeks is to consider them consecutive, that is, the 62 weeks begin where the 7 weeks end. These divisions are components of the 70 weeks mentioned in Daniel 8:24 thus 7 + 62 + 1 = 70. (Daniel 8:27). (4BC 853)
  • Beginning with the autumn of 457 B.C., when the decree went into effect, 69 prophetic weeks, or 483 years, reach to the baptism of Jesus in 27 A.D. (4BC 853)
  • ... (7 + 62 = 69 weeks, or 483 prophetic days, or literal years). Messiah, in the Hebrew, and Christ, in the Greek, are the same as "anointed" in English (John 1:41). God anointed Jesus of Nazareth with the Holy Ghost (Acts 10:38). This anointing took place at the time of His baptism. The sixty -nine weeks, or four hundred and eighty-three years, reached to the baptism of Christ by John in the River Jordan (Matthew 3:14-15; Luke 3:21-22; Mark 1:10). (SNH 147)
  • From the decree of Artaxerxes (Psalm 22:28), four hundred and fifty-seven years reach into the year a 1 A.D., in the present dispensation. But twenty-six years remained of the sixty-nine weeks (483 - 457 = 26), which terminated with the baptism of Christ. Twenty-six years added to the year 1 A.D., bring us to 27 A.D., in the fall of which year Christ was baptized. (Mark 1:10; Luke 3:21-23).... For years the Jewish nation had had the promise of a Deliverer. The close of the sixty-nine weeks found the Jews under the control of the fourth kingdom, the dreadful and terrible beast which Daniel had before described (Luke 2:1-2). The desire of every Jewish woman who was true to her God was to be the mother of the Saviour. Whenever a babe was presented to the Lord, it was with the hope that he might be the accepted One. The birthplace of the Messiah had been foretold (Micah 5:2). Malachi had prophesied concerning John, the forerunner of the Saviour, and for six months the voice of this witness had been heard throughout the land of Israel (Malachi 3:1). The time of the preaching of John is established by six historical facts (Luke 3:1-3). Israel and Judah flocked to the banks of the Jordan (Malachi 4:5-6; Matthew 3:5), and among them came Jesus of Nazareth (Matthew 3:15). John recognized Him by a sign from heaven; and as He came out of the water, the heavens opened, and he saw the heavenly dove resting on His head, and heard the voice proclaiming Him the Son of God (John 1:31-34; Matthew 3:17). (SNH 148)
  • The sixty-nine weeks had closed. Those who were at that time studying the prophecies of Daniel were looking for the Messiah, and believed the words of John when he said, "Behold the Lamb of God, which taketh away the sin of the world" (John 1:35-37). Christ also said, "The time is fulfilled" (Mark 1:15), referring to the period of sixty-nine weeks of Daniel. But the nation as a whole was blind. "He came unto His own, and His own received Him not" (John 1:11). They might have known (Luke 19:41-45). The book of Daniel was for them to study (Matthew 24:15). The same book, together with the book of Revelation, proclaims the hour of God's judgment (Daniel 7:9-10; Daniel 8:14; Revelation 14:6-12), and His second coming, but men will be taken unawares because they heed not the prophecies (Revelation 1:7; Luke 21:35). (SNH 148-149)
  • From the facts above set forth, we see that, reckoning the seventy weeks from the decree of Ezra in the Seventh year of Artaxerxes, 457 B.C., there is perfect harmony throughout. The important and definite events of the manifestation of the Messiah at His baptism, the commencement of His public ministry, the crucifixion, and the rejection of the Jews and the preaching of the gospel to the Gentiles, with the proclamation of the new covenant - all come in in the their exact place, sealing the prophecy and making it sure. (US 217)
  • With the seventy weeks we are now through; but there remains a long period, and other important events are to be considered. The seventy weeks are but the first 490 years of the 2300-year period. Take 490 from 2300, and there remains 1810. The 490, as we have seen, ended in the autumn of A.D. 34. If to this date now we add the remaining 1810 years, we shall have the termination of the whole period. So to A.D. 34, autumn, add 1810, and we have the autumn of A.D. 1844. Thus speedily and surely do we find the termination of the 2300 days, when once the seventy weeks have been located. (US 217-219)
  • The query may here arise how the days can be extended to the autumn of 1844 if they began in 457 B.C., as it requires only 1843 years, in addition to the 457, to make the whole number 2300. Attention to one fact will clear this point of all difficulty: It takes 457 full years before Christ, and 1843 full years after, to make 2300; so that if the period began with the very first day of 457, it would not terminate till the very last day of 1843. Now it will be evident to all that if any part of the year 457 had passed away before the 2300 days began, just so much of the year 1844 must pass away before they would end. We therefore inquire, 'From what point in the year 457 are we to begin to reckon?' From the fact that the first forty-nine years were allotted to the building of the street and wall, we learn that the period is to be dated, not from the starting of Ezra from Babylon, but from the actual beginning of the work at Jerusalem. This beginning could hardly be earlier than the seventh month (autumn) of 457, as he did not arrive at Jerusalem until the fifth month of the year. (Ezra 7:9). The whole period would therefore extend to the seventh month, autumn, Jewish time, of 1844. (US 219)
  • The momentous declaration made by the angel to Daniel, "unto two thousand and three hundred days: then shall the sanctuary be cleansed" (Daniel 8:14), is now explained. In our search for the meaning of the sanctuary and its cleansing, and the application of the time, we have found not only that his subject can be easily understood, but lo, the event is even now in process of accomplishment. Here we pause a brief moment to reflect upon the solemn position into which we are brought. (US 219)
  • We have seen that the sanctuary of the Christian Era is the tabernacle of God in heaven, the house not made with hands, where our Lord ministers in behalf of penitent sinners, the place where between the great God and His Son Jesus Christ the "counsel of peace" (Zechariah 6:13; Psalm 85:10) prevails in the work of salvation for perishing men. We have seen that the cleansing of the sanctuary consists in the removal of the sins form it, and is the closing act of the ministration performed in it; that the work of salvation now centers in the heavenly sanctuary; and that when the sanctuary is cleansed, the work is done. Then the great plan of salvation devised at the fall of man is brought to its final termination. Mercy no longer pleads, and the great voice is heard from the throne in the temple in heaven, saying, "It is done." (Revelation 16:17). What then? All the righteous have the gift of everlasting life; all the wicked are doomed to everlasting death. Beyond that point, no decision can be changed, no reward can be lost, and no destiny of despair can be averted. (US 219-220)
    • We have seen (and this is what brings the solemnities of the judgment to our own door) that that long prophetic period which was to mark the beginning of this final work in the heavenly sanctuary, has met its termination. In 1844 the days ended. Since that time the final work for man's salvation has been going forward. This work involves an examination of every man's character, for it consists in the remission of the sins of those who shall be found worthy to have them remitted, and determines who among the dead shall be raised. It also decides who among the living shall be changed at the coming of the Lord, and who of both dead and living shall be left to have their part in the fearful scenes of the second death. All can see that such a decision as this must be rendered before the Lord appears. (US 220)
    • Every man's destiny is to be determined by the deeds done in the body, and each one is to be rewarded according to his works. (2 Corinthians 5:10; Revelation 22:12). In the books of record kept by the heavenly scribes above, every man's deeds will be found recorded. (Revelation 20:12). In the closing sanctuary work these records are examined, and decisions are rendered in accordance with the findings, (Daniel 7:9 and Daniel 7:10). It would be natural to suppose that the work would begin with the first members of the human race, that their cases would be first examined, and decisions rendered, and so on with all the dead, generations by generation, in chronological succession, until we reach the last generation - the generation of the living, with whose cases the work wold close. (US 220-221)
    • When the cases of all the dead have been examined, and when the cases of the living have been reached, no man can know. But since the year 1844 this solemn work has been going forward. Light from the types, and the very nature of the work, forbid that it should be of long continuance. In his sublime views of heavenly scenes, John saw millions of attendants and assistants engaged with our Lord in His priestly work. (Revelation 5). Thus the ministration goes forward. It ceases not, it delays not, and it must soon be forever finished. (US 221)
    • Here we stand then, with the last, the greatest, and the most solemn crisis in the history of our race immediately impending. The plan of salvation is about finished. The last precious years of probation are almost ended. The Lord is about to come to save those who are ready and waiting, and to cut asunder the careless and unbelieving. The world - alas! What shall we say of it? Deceived with error, crazed with cares and business, delirious with pleasure, and paralyzed with vice, the inhabitants have not a moment to spare for listening to solemn truth, nor a thought to bestow upon their eternal interests. Let the people of God, with eternity in view, be careful to escape the corruption that is in the world through lust, and prepare to pass the searching test when their cases shall come up for examination at the great tribunal above. Let them be diligent in warning sinners of the wrath to come, and in pointing them to a loving Saviour who intercedes in their behalf. (US 221)
    • To the careful attention of every student of prophecy we commend the subject of the sanctuary and its service. In the sanctuary is seen the ark of God's testament, containing His holy law. This suggests a reform in our obedience to that great standard of morality. The opening of this heavenly temple, or the beginning of the service in its second apartment, marks the commencement of the sounding of the seventh angel. (Revelation 11:15 and Revelation 11:19). The work performed therein is the foundation of the third angel's message of Revelation 14, - the last message of mercy to a perishing world. This subject of the sanctuary renders harmonious and clear past prophetic fulfillments which are otherwise involved in impenetrable obscurity. It gives a definite idea of the position and work of our great High Priest, and brings out the plan of salvation in its destinctive and beautiful features. It reins us up, as no other subject does, to the realities of the judgment, and shows the preparation we need to be able to stand in the coming day. It shows us that we are in the waiting time, and puts us upon our watch, for we do not know how soon the work will be finished, and our Lord appear. Watch, lest coming suddenly He find you sleeping. (221-223)