ÿþ<html> <head> <title>Chapter 9 of Daniyyel</title> <meta http-equiv="Content-Type" content="text/html; charset=windows-1255"> <SCRIPT language="JavaScript"> window.moveTo(0,0); window.resizeTo(screen.availWidth,screen.availHeight); function hideAds() { if(document.body.scrollTop<165) window.location.href="#top"; } </SCRIPT> </HEAD> <BODY LEFTMARGIN="10" TOPMARGIN="0" BGCOLOR="#FDF5E6" onLoad="hideAds();" onMouseOver="hideAds();" onMouseMove="hideAds();" onKeyUp="hideAds();"> <A NAME="top"><HR></A> <font size="4"> <p align="center"><i><b><font color=RED>Any advertisements appearing above this line are inserted by &quot;tripod&quot;, please IGNORE them</font></b></i></p> <p align="center"><b><font size="5">The 9th chapter of <i>Daniyyél</i></font><br><font size="3"><i>by <a href="mailto:mordochai-ben-tziyyon@hotmail.com">Prof. Mordochai ben-Tziyyon</a>, Universitah Ha'ivrit, Y'rushalayim</i></font></b></p> <p>&nbsp;</p> <p>Despite all the talk one hears from christians about &quot;messiahs&quot; or &quot;<b><i><u>the</u></i></b> messiah&quot;, their so-called &quot;bibles&quot; in fact very rarely actually use the word <i>messiah</i> (and <b><i><u>never</u></i></b> refer to &quot;THE messiah&quot; with the definite article <i>&quot;the&quot;</i>) &minus; &quot;King James's Per-Version&quot; uses it precisely <b><i>twice</i></b>, once in each of two consecutive verses in the ninth chapter of <i>Daniyyél</i>. This is really rather surprising, considering that the original Hebrew text of the Scriptures uses the word <font face="sbl hebrew" size=5>Þ¸éÁ´½Ù×·</font> (<i>mashiyah&#0803;</i>) a total of 39 times (34 times as a noun and 5 times as an adjective) and, in every case where it is a noun, the Pseudo-<i>septuaginta</i> uses the Greek word <font face=garamond size=4><b>ÇÁ¹ÃÄ¿Â</b></font> (<i>khristos</i>) and Jerome's <i>Vulgatus</i> uses the Latin word <b>christus</b> &minus; i.e. a &quot;christ&quot; &minus; to translate the Hebrew word. This <u><i><b>includes</b></i></u> all the eleven references in the book <i>Sh'muel</i> that refer explicitly to King <i>Sha'ul</i> (<i>Sh'muel Alef</i> 12:3, 12:5; 24:6 [twice], 24:10; 26:9, 26:11, 26:16 &amp; 26:23; <i>Sh'muel Beit</i> 1:14 &amp; 1:16), who was neither from the family nor even from the same tribe as King <i>David</i>. The fact is that all the &quot;claims&quot; christians make about &quot;messiahs&quot; are not based on anything that is <b><i>written</i></b> even in <i>their</i> &quot;bibles&quot;, but rather on what they have been led to &quot;believe&quot; what is actually written &quot;means&quot;.</p> <p>Now, christians are very good at quoting single verses taken from the middle of much longer passages without paying any attention to context. They do this particularly in the ninth chapter of <i>Daniyyél</i>, reading verses 24, 25 and 26 in isolation and totally ignoring the remainder of the chapter. The &quot;translation&quot; of these verses that is given in &quot;King James's Per-Version&quot; is horribly garbled in any case, but these three verses would still be misleading when quoted out of context even were they to be translated accurately. In &quot;King James's Per-Version&quot; they stand as follows (<a href="#vv2426">see below</a> for a more honest and accurate translation):</p> <blockquote>24.&nbsp;&nbsp;Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.<br>25.&nbsp;&nbsp;Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto 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.<br>26.&nbsp;&nbsp;And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.</blockquote> <p>Obviously, &quot;Messiah&quot; (and verses 25 &amp; 26 are the <b><i>ONLY</i></b> places in the entire King James's Per-Version where the word messiah is used) <b><i>must</i></b> refer to that man from <i>Natzrat</i>&#0151;whom else could it be <b><i>possibly</i></b> be referring to? In their desperation to find a &quot;prophecy&quot; of <i>Yoshka</i> in this passage, christians resort to their usual deceitful methods of manipulative &quot;interpretation&quot;, counting back 490 years (seventy &quot;weeks of years&quot;) from the assumed date of his supposed execution in approximately 30<font size="-1">CE</font> and trying to match the result with one of the dates given in <i>Ezra</i>-<i>N'h&#0803;emyah</i> &minus; usually either the one given in <i>Ezra</i> 7:7-8 (the 7th year of <i>&quot;Artah&#0803;</i>-<i>shasta&quot;</i>) or the one given in chapters 1-2 of <i>N'h&#0803;emyah</i> (the 20th year of <i>&quot;Artah&#0803;</i>-<i>shasta&quot;</i>). But their calculations are fallacious and their conclusions are specious because they are being led along a road leading to a spurious &quot;interpretation&quot; by the combined effects of<blockquote>(1) a misleading translation,<br>(2) the incorrect assumption that the name <font face="sbl hebrew" size=5>зè°ê¼·×°éÁ·á°ê¼°Ð</font> (<i>Artah&#0803;</i>-<i>shast</i>) in ch.7 of <i>Ezra</i> and ch.2 of <i>N'h&#0803;emyah</i> refers to Artaxerxes I, and<br>(3) the standard christian practice of ignoring context.</blockquote>Chapter 9 of <i>Daniyyél</i> opens with the words</p> <blockquote dir="rtl"><font face="ezra sil sr" size=5>Ѽ´éÁ°à·£ê з׷—ê ܰӸ½è°Ù¸›Õ¶éÁ Ѽ¶ß¾Ð²×·éÁ°Õµè–Õ¹éÁ Þ´Ö¼¶£è·â Þ¸Ó¸‘٠вéÁ¶£è Ô¸Þ°Ü·”Ú° â·–Ü Þ·Ü°Û¥Õ¼ê Û¼·é°Ӽ´½ÙÝà Ѽ´éÁ°à·¤ê Ð·×·ê™ Ü°Þ¸Ü°Û”Õ¹ вà´Ù™ Ó¼¸½à´Ù¼µ”ÐÜ Ñ¼´Ù๖ê´Ù Ѽ·á¼°ä¸è´‘ÙÝ Þ´á°ä¼·£è Ô·é¼Á¸à´—ÙÝ Ð²éÁ¶¨è Ô¸Ù¸¤Ô Ó°Ñ·è¾Ù°Ù¸™ жܾٴè°Þ°Ù¸£Ô Է༸Ѵ”ÙРܰ޷ܼ¹›ÐÕê ܰ׸è°Ñ¥Õ¹ê Ù°è½Õ¼éÁ¸Ü·–´Ý éÁ´Ñ°â´¥ÙÝ éÁ¸à¸½ÔÃ</font></blockquote><blockquote><b>It was the first year of <i>Daryavesh</i> son of <i>Ah&#0803;ashv&eacute;rosh</i> of Median descent, who was appointed king over the Chald&aelig;an empire; in the first year of his reign I, <i>Daniyyél</i>, was reconsidering [what was written] in the Books about the number of years specified in <i>Adonai</i>'s words that had come to the prophet <i>Yirm'yah</i> that seventy years of <i>Y'rushalayim</i>'s ruin would be completed...</b> (<i>Daniyyél</i> 9:1-2)</blockquote> <p>It is critically important for a meaningful understanding of what this chapter is all about to figure out <u><b><i>when</i></b></u> it was written, and <u><b><i>why</i></b></u> the eponymous writer felt that he needed to &quot;reconsider&quot; the words of <i>Yirm'yahu</i>'s prophecy. The date he gives is precise enough, if only we can identify <i>which</i> of the Ach&aelig;menid kings he is calling &quot;<i>Daryavesh ben Ah&#0803;ashv&eacute;rosh</i>&quot;.</p> <p>The history of the Persian Ach&aelig;menid period as recorded in the Scriptures is fragmented and obscure, and is impossible to decipher by reference to the Scriptural accounts alone. Even the &quot;traditional&quot; Hebrew chronology, preserved in the <i>Talmuds</i> and other ancient Hebrew writings such as the <i>Midrashic</i> history <i>S&eacute;der Olam</i>, doesn't help much because, being an orally-transmitted tradition, it sadly became somewhat garbled through telling and re-telling. However, thanks to Claudius Ptolem&aelig;us's <font face=garamond size=4><b>š±½¿½ ’±Ã¹»µ¿½</b></font> (&quot;Canon of the Kings&quot; or &quot;Royal Canon&quot;) and the work of modern arch&aelig;ologists and secular historians, we do have a fair idea of what was actually happening during that period, and a reasonably reliable time-line.</p> <p>The last of the Chald&aelig;an kings of Babylonia was <i>Nabu</i>-<i>Na'id</i> (called &quot;Nabonidus&quot; in classical sources). A &quot;Royal Diary&quot; tablet in the British Museum collection &minus; BM35382 &minus; chronicles much of Nabonidus's 17-year reign (556-539<font size="-1">BCE</font>) and records that he was absent from Babylon campaigning in Arabia for the greater part of his reign, leaving his son Crown Prince <i>Bel</i>-<i>sharra</i>-<i>utzur</i> (the Biblical &quot;Bel-shatzar&quot;) reigning as regent in his absence. <i>Nabu</i>-<i>Na'id</i> was deposed (and presumably executed) when the invading Persian king <i>Kkrush</i> (or &quot;Cyrus the Great&quot;) captured Babylon in 539<font size="-1">BCE</font>.</p> <p>The dynasty founded by <i>Kkrush</i> (Cyrus the Great) is referred to as the <b>Ach&aelig;menid</b> dynasty, this term being derived from <i>Kkrush</i>'s great-great-grandfather <i>Hakhamanish</i> (7th century <font size="-1">BCE</font>), who is called &quot;Ach&aelig;menes&quot; in the Greek sources. There were ten Ach&aelig;menid kings---</p> <ol> <li>Cyrus the Great (<i>Kkrush</i>), who ruled Babylonia until his death in 530<font size="-1">BCE</font>;</li> <li>Cambyses (<i>Kambutziya</i>), son of Cyrus (529-522<font size="-1">BCE</font>);</li> <li>Darius (<i>Drayavahu</i>) I, son of a Persian noble called &quot;Hystaspes&quot; in Greek sources (521-486<font size="-1">BCE</font>);</li> <li>Xerxes (<i>Kh'shayrsh</i>) I, son of Darius I (486-465<font size="-1">BCE</font>);</li> <li>Artaxerxes (<i>Artakh</i>-<i>shathr</i>) I, son of Xerxes I (464-424<font size="-1">BCE</font>);</li> <li>Darius (<i>Drayavahu</i>) II, an illegitimate son of Artaxerxes I (423-404<font size="-1">BCE</font>);</li> <li>Artaxerxes (<i>Artakh</i>-<i>shathr</i>) II, son of Darius II (404-359<font size="-1">BCE</font>);</li> <li>Artaxerxes III (<i>Vhauka</i>), son of Artaxerxes II (359-338<font size="-1">BCE</font>);</li> <li>Arogos or &quot;Arses&quot; (possibly <i>Hwarsh</i>), parentage unknown (338-336<font size="-1">BCE</font>); and</li> <li>Darius (<i>Drayavahu</i>) III, a great-grandson of Darius II (336-332<font size="-1">BCE</font>);</li> </ol> <p>The already difficult task of deciphering the obscure references to these kings in the Scriptural narrative, and of identifying which of them are being referred to, is not made any easier by the random manner in which the writers variously call them by different names. For example, the writer in <i>Ezra</i> 4:6 calls Cyrus's son Cambyses <i>&quot;Ah&#0803;ashv&eacute;rosh&quot;</i> (the same name as that used for the possibly fictitious king in the <i>Ester</i> story), and in the following verse he calls Darius I, Cambyses's successor, <i>&quot;Artah&#0803;</i>-<i>shast&quot;</i> (equivalent to the Persian <i>Artakh</i>-<i>shathra</i>, a title that was used by several of the Ach&aelig;menid kings), while elsewhere this same king is called <i>Daryavesh</i>, which is equivalent to the Persian <i>Drayavahu</i> (Greek <font face=garamond size=4><b>”±Áµ¹¿Â</b></font>, &quot;Darius&quot;).</p> <p>So, back to chapter 9 of <i>Daniyyél</i> and the date he gives &minus; &quot;the first year of <i>Daryavesh</i> son of <i>Ah&#0803;ashv&eacute;rosh</i> of Median descent, who was appointed king over the Chald&aelig;an empire&quot;. We know there were three Persian kings who are usually called by the name <i>Daryavesh</i> or &quot;Darius&quot; but &quot;<i>Ah&#0803;ashv&eacute;rosh</i>&quot; is very problemmatic. Other than in the <i>Ester</i> story and <i>Daniyyél</i> 9:1, this name is found only in <i>Ezra</i> 4:6, where the context suggests that it refers to Cyrus the Great's son, whose name was actually Cambyses or <i>Kambutziya</i> in Persian. But Darius I was not Cambyses's son; his father was a Persian noble called &quot;Hystaspes&quot; in Greek sources, about whom little or nothing is known. Darius I was, however, Cambyses's <b><i>successor</i></b>, and it is entirely possible that the writer of <i>Daniyyél</i> either just didn't know that he wasn't Cambyses's son and simply <i>assumed</i> that he was, or that he <i>meant</i> <u><b>successor</b></u> of <i>&quot;Ah&#0803;ashv&eacute;rosh&quot;</i> (Cambyses) when he wrote <i>&quot;ben ah&#0803;ashv&eacute;rosh&quot;</i>. He does, after all, add two qualifying comments about this <i>Daryavesh</i> &minus; (1) that he was of Median (rather than Persian) ancestry, and (2) that he had been &quot;<b><u>appointed</u></b> king over the Chald&aelig;an empire&quot; (as opposed to having succeeded to it on the death of his father).</p> <p>In any case, the <i>Daniyyél</i> writer certainly can't be referring to either Darius II or Darius III. For one thing, Darius II was not &quot;appointed&quot; king &minus; when Artaxerxes I died in 424<font size="-1">BCE</font>, he had been succeeded by son his Xerxes II, who was assassinated just a few weeks later by his half-brother Sogdianus, who reigned for several months until Ochus, another son (illegitimate) of Artaxerxes I and half-brother of Xerxes II, killed him and usurped the throne for himself, reigning as &quot;Darius II&quot;. The much later Darius III actually <i>was</i> &quot;appointed&quot; king: a eunuch called Bagoas, who had been behind the assassinations of both Artaxerxes III in 338<font size="-1">BCE</font> and his successor Arogos (or &quot;Arses&quot;) two years later in 336<font size="-1">BCE</font>, was responsible for the restoration of Codomannus (who, being a great-nephew of Artaxerxes II and great-grandson of Darius II was thus the legitimate heir), to the throne: Codomannus reigned as &quot;Darius III&quot; until his defeat by the Macedonian king Alexander the Great in the late 330s <font size="-1">BCE</font>, which brought the Ach&aelig;menid dynasty to an end. It therefore follows that <i>Daniyyél</i> (who according to his first chapter was deported from <i>Y'hudah</i> in the early 6th century <font size="-1">BCE</font>) couldn't possibly have still been alive even in the time of Darius II, let alone in the time of Darius III.</p> <p>We have succeeded in solving the first riddle of <i>Daniyyél</i>, ch.9 &minus; identifying which king he is referring to in verse 1 (Darius I), and this provides an actual <i>calendar</i> date for the chapter (521<font size="-1">BCE</font>). Now let us look at what had happened that year which prompted him to &quot;reconsider <i>Yirm'yahu</i>'s prophecy&quot;. By that time, the prophecy itself had been very well-known for around a century.... it occurs in <i>Yirm'yahu</i> 29:10 and reads as follows:</p> <blockquote dir="rtl"><font face="ezra sil sr" size=5>Û¼´Ù¾Û¹Ô™ и޷£è ٰٸ” Û¼´ Ù ܰ䴞٠ްܹ§Ðê ܰѸѶ›Ü éÁ´Ñ°â´¥ÙÝ éÁ¸à¸–Ô Ð¶ä°ç¹£Ó жê°Û¶‘Ý Õ·½Ô²ç´½Þ¹ê´¤Ù â²ÜµÙÛ¶Ý™ жê¾Ó¼°Ñ¸è´£Ù Էؼ”Õ¹Ñ Ü°Ô¸éÁ´¥ÙÑ Ð¶ê°Û¶–Ý Ð¶Ü¾Ô·Þ¼¸ç¥Õ¹Ý Ô·Ö¼¶½ÔÃ</font></blockquote><blockquote><b>For this is what <i>Adonai</i> has said: &quot;After seventy years of Babylonia [</b><i>or</i>, <b>'for' Babylonia] have been completed, I will remember you and I will bring about for you My favourable promise [</b><i>literally</i>, <b>'My good word(s)'], to bring you back to this place.&quot;</b></blockquote> <p>But what had the prophet meant by &quot;seventy years of Babylonia [<i>or</i>, 'for' Babylonia]&quot;? This cryptic expression could mean any of several different things... it could be understood to mean</p> <ol> <li>that Nebuchadnezzar II's dynasty was going to last for 70 years, or</li> <li>that the Jews' exile was going to last for 70 years from its actual beginning in 597<font size="-1">BCE</font>, or</li> <li>that <i>Y'rushalayim</i> and its Holy Temple were going to lie in ruins for 70 years after their destruction in 586<font size="-1">BCE</font>.</li> </ol> <p>With the benefit of hindsight, we can see today that it had meant the last of these, because the Second Temple building was completed in Darius I's 6th year, i.e. 516<font size="-1">BCE</font> &minus; exactly 70 years after the destruction of the First Temple by Nebuchadnezzar in 586<font size="-1">BCE</font>. Such is the way with prophecies: their true meanings and the manner of their fulfilment often can only be appreciated after the event. Nobody at the time realised what <i>Yirm'yahu</i>'s words had meant, not even <i>Daniyyél</i>.</p> <p>The Babylonian <i>Talmud</i> (Treatise <i>M'gillah</i>, folio 11b) claims that the Chald&aelig;an and Persian kings were only too well aware of the &quot;seventy years&quot; prophecy and were all keeping a nervous eye on the calendar. This is not so far-fetched: it was, after all, less than 200 years since the entire Assyrian army of 185,000 soldiers had been wiped out in a single night by <i>Yisrael</i>'s God (see <i>M'lachim Beit</i> 18:13-19:35)... it was clearly definitely not a good idea to upset Him!</p> <p>There is a striking parallel to this in <i>Shmuel Alef</i> 4:6-8....</p> <blockquote dir="rtl"><font face="ezra sil sr" size=5>Õ·Ù¼´éÁ°Þ°â¤Õ¼ ä°Ü´éÁ°ê¼´ÙÝ™ жê¾ç£Õ¹Ü Ô·ê¼°èÕ¼â¸”Ô Õ·Ù¼¹£ÐÞ°è”Õ¼ Þ¶ Ô ç£Õ¹Ü Ô·ê¼°èÕ¼â¸§Ô Ô·Ò¼°Óչܸ›Ô Ô·Ö¼¹–Ðê Ѽ°Þ·½×²àµ£Ô Ô¸½â´Ñ°è´‘ÙÝ Õ·Ù¼µ£Ó°â”Õ¼ Û¼´šÙ вè£Õ¹ß ٰٸ” Ѽ¸Ð жܾԷ½Þ¼·½×²à¶½Ôà շټ·½è°ÐÕ¼™ Ô·ä¼°Ü´éÁ°ê¼´”ÙÝ Û¼´£Ù и½Þ°è”Õ¼ Ѽ¸¥Ð бܹԴ–ÙÝ Ð¶Ü¾Ô·½Þ¼·½×²à¶‘Ô Õ·Ù¼¹½ÐÞ°èÕ¼™ Уչ٠ܸ”àÕ¼ Û¼´£Ù ܹ¥Ð Ô¸Ù°ê¸›Ô Û¼¸Ö¹–Ðê жê°Þ¥Õ¹Ü éÁ´Ü°éÁ¹½Ýà Уչ٠ܸ”àÕ¼ Þ´£Ù Ù·æ¼´Ùܵ”àÕ¼ Þ´Ù¼·›Ó Ô¸½Ð±Ü¹Ô´¥ÙÝ Ô¸½Ð·Ó¼´Ùè´–ÙÝ Ô¸Ðµ‘ܼ¶Ô е§Ü¼¶Ô Ôµ£Ý Ô¸½Ð±Ü¹Ô´—ÙÝ Ô·Þ¼·Û¼´§ÙÝ Ð¶ê¾Þ´æ°è·›Ù´Ý Ѽ°Û¸Ü¾Þ·Û¼¸–Ô Ñ¼·Þ¼´Ó°Ñ¼¸½èÃ</font></blockquote><blockquote><b>When the <i>P'lishtim</i> heard all the shouting, they said, &quot;What is that loud shouting noise in the <i>Ivrim</i>'s camp?&quot; Then they realised that <i>Adonai</i>'s <i>Aron</i> had been brought into the encampment. Then the <i>P'lishtim</i> became afraid because they said, "God has come into the camp!&quot; so they cried out in terror, &quot;We're done for! nothing like this has ever happened to us before; we've had it! Who can save us from the power of these mighty gods? These are the same gods that attacked the Egyptians with all kinds of plagues in Egypt [and again] in the desert...&quot;</b></blockquote> <p>This incident with the <i>P'lishtim</i> coincided with the death of Judge <i>&Eacute;li ha</i>-<i>kohen</i> (see <i>Shmuel Alef</i> 4:12-18), in 1052<font size="-1">BCE</font>. This was 424 years after the Exodus (1476<font size="-1">BCE</font>) &minus; and yet the <i>P'lishtim</i> were obviously <i>very well</i> aware of what <i>Yisrael</i>'s God had done to the Egyptians all those years before, and realised what they were now facing themselves. So it isn't at all hard to believe that the Chald&aelig;an and Persian kings would have had a healthy (if grudging) respect for <i>Yisrael</i>'s God less than <i>two</i> hundred years after He had wiped out an entire Assyrian army of nearly 200,000 men in a single night.</p> <p>In 534<font size="-1">BCE</font>, however, everything changed. Crown Prince Belshazzar, reigning as regent in the absence of his father Nabonidus, had assumed that the &quot;70 years&quot; referred to Nebuchadnezzar's dynasty, and he knew that 70 years had now passed since Nebuchadnezzar came to the throne in 604<font size="-1">BCE</font>. So <i>Yirm'yahu</i> had been wrong after all! To celebrate this, <i>&quot;Belshazzar threw a lavish party for his one thousand dignitaries and he drank as much wine himself as all those one thousand [men]&quot;</i> (<i>Daniyyél</i> 5:1). Of course, he got very drunk, and made a fatal mistake &minus; to demonstrate his new-found contempt for the <i>Y'hudi</i> God that he was no longer afraid of, he called for the sacred chalices that Nebuchadnezzar had plundered from God's Temple to be brought to his party so that all those present could drink from them and desecrate them (<i>Daniyyél</i> 5:2).</p> <p>No Chald&aelig;an king before that time had ever dared to do this. Nebuchadnezzar himself had treated the holy objects that he looted from the Temple in <i>Y'rushalayim</i> with the utmost respect (at least from his own point of view): he had put them in the temple of his own gods (see <i>Daniyyél</i> 1:2), an unprecedented show of respect for a conquered nation's deity (effectively acknowledging that the foreign deity was of equal status to his own gods). <p>So Belshazzar, and his dignitaries, and his queens, and his slave-wives, all sat drinking from the sacred Temple chalices and at the same time &quot;praising their gold, silver, brass, iron, wood and stone idols&quot; (<i>Daniyyél</i> 5:4), deliberately mocking <i>Yisrael</i>'s God and insulting Him to His Face. God's response to this outrageous sacrilege was immediate---</p> <blockquote dir="rtl"><font face="ezra sil sr" size=5>Ѽ·Ô¼¾éÁ·½â²ê¸—Ô à°ä·¨ç¸Ô™ жæ°Ñ¼°â¸ß™ Ó¼´£Ù ٷӾбดéÁ Õ°Û¸½ê°Ñ¸ß™ ܸ½ç³Ñµ£Ü à¶Ñ°è·éÁ°ê¼¸”Ð â·Ü¾Ò¼´Ù踕РӼ´½Ù¾Û°ê·¥Ü Ôµ½Ù۰ܸ–Ð Ó¼´£Ù ޷ܰۼ¸‘Рռ޷ܰۼ¸£Ð ׸ֵ”Ô ä¼·¥á Ù°Ó¸–Ð Ó¼´¥Ù Û¸½ê°Ñ¸½Ôà бӷ¤Ù´ß ޷ܰۼ¸Ð™ Ö´ÙÕ¹£Ô´Ù éÁ°à”Õ¹Ô´Ù Õ°è·â°Ù¹à¹–Ô´Ù Ù°Ñ·½Ô²Üռ༵‘Ô¼ Õ°ç´Ø°èµ¤Ù ×·è°æµÔ¼™ Þ´éÁ°ê¼¸è·”Ù´ß Õ°Ð·¨è°Û»Ñ¼¸êµ”Ô¼ Ó¼¸¥Ð ܰӸ–Р฽ç°éÁ¸½ßÃ</font></blockquote><blockquote><b>At that very moment, the fingers of a human hand emerged and began to write on the plaster of the king's palace wall, right in front of the lamp-stand: the king was staring at the hand as it wrote. Then the king's face went pale, because his thoughts terrified him; the orifices of his bowels opened, and his knees were knocking together.</b> (<i>Daniyyél</i> 5:5-6)</blockquote> <p>Could there possibly be a more graphic description of a man scared out of his wits? Belshazzar, the acting-king of the Babylonian Empire, the most powerful man in the World, standing ashen-faced and trembling in front of his many honoured guests, his knees knocking together, so utterly petrified with fear that he quite literally lost control of his bowels. There is no corroboration from any <i>secular</i> historical source that any of this actually happened, but it sure makes a lovely story!</p> <p>After Belshazzar had found out the hard way that the start of <i>Yirm'yahu</i>'s &quot;70 years&quot; prophecy couldn't have been Nebuchadnezzar's accession to the throne in 604<font size="-1">BCE</font>, the next possible candidate was the beginning of the exile of the <i>Y'hudim</i>. Now <i>Y'hoyachin</i> was arrested, deported and imprisoned by Nebuchadnezzar in 597<font size="-1">BCE</font>, and 70 years from then bring us up to 527<font size="-1">BCE</font>, which it just so happens was the 3rd year of the reign of Cyrus's son and successor, Cambyses (reigned 529-522<font size="-1">BCE</font>), whom we noted earlier is to be identified with &quot;<i>Ah&#0803;ashv&eacute;rosh</i>&quot; in the Biblical <i>Ester</i> story. And, would you believe it, the <i>Ester</i> story relates that &quot;when he felt secure on his throne... in the third year of his reign...&quot; (1:2-3) he, too, threw a lavish party lasting <i>six whole months</i> (literally &quot;180 days&quot;, <i>Ester</i> 1:4) for all the dignitaries and governors in his kingdom, which was followed by a further massive seven-day public celebration held in the palace gardens, to which all the residents of his capital city <i>Shushan</i> were invited. There is no explicit mention here of desecrating the Temple chalices, but <i>Ester</i> 1:7 does record that &quot;the drinking was from golden cups, these cups being <i>of a most unusual kind&quot;</i>... you can read into that whatever you like.</p> <p>But let's get back to ch.9 of <i>Daniyyél</i>. It was the first year of Darius I's reign (521<font size="-1">BCE</font>) and already 76 years had passed since 597<font size="-1">BCE</font> when King <i>Y'hoyachin</i> was arrested, deposed and deported by Nebuchadnezzar &minus; the event which marked the beginning of the Exile. Not only that, but the <i>Y'hudim</i> had suffered another setback in 521<font size="-1">BCE</font> &minus; the &quot;Samaritans&quot; had succeeded in persuading the new king to halt the work of rebuilding the Temple (see <i>Ezra</i> 4:7-23). It was therefore obvious to <i>Daniyyél</i> that his (and everyone else's) original understanding of the prophet's words had been incorrect &minus; which is why he &quot;was reconsidering what was written in the Books about the number of years specified in <i>Adonai</i>'s words that had come to the prophet <i>Yirm'yah</i> that 70 years of <i>Y'rushalayim</i>'s ruin would be completed&quot; (<i>Daniyyél</i> 9:2). He offers a long prayer (verses 4-19), confessing his own and all <i>Yisrael</i>'s sins and begging God to have mercy on His nation, and then he says</p> <blockquote dir="rtl"><font face="ezra sil sr" size=5>Õ°â›Õ¹Ó вഥ٠ްӷѼµ–è Ѽ·ê¼°ä´Ü¼¸‘Ô Õ°Ô¸Ð´£ÙéÁ Ò¼·Ñ°è´Ùе¡Ü вéÁ¶è© è¸Ð´¨Ùê´Ù Ѷ½×¸Ö¤Õ¹ß Ѽ·ê¼°×´Ü¼¸Ô™ ޻⸣ã Ѽ´Ù⸔ã à¹Òµ£â· еܷ”Ù Û¼°âµ–ê Þ´à°×·ê¾â¸½è¶ÑÃ</font></blockquote><blockquote><b>&quot;While I was still busy praying, the man <i>Gavriy'el</i>, whom I had seen in a previous vision, came flying towards me and touched me &minus; this was round about the time of the afternoon flour-offering.&quot;</b> (<i>Daniyyél</i> 9:21)</blockquote> <p>The &quot;previous vision&quot;, when he had seen the &quot;man&quot; <i>Gavriy'el</i> (who was really an &quot;angel&quot;) before, can be found in <i>Daniyyél</i> 8:15-26. Chapter 9 then continues...</p> <blockquote dir="rtl"><font face="ezra sil sr" size="5"><font size=3>ÛÑ</font> Õ·Ù¼¸–Ñ¶ß Õ·Ù°Ó·Ñ¼µ£è â´Þ¼´‘Ù Õ·Ù¼¹ÐÞ·•è Ó¼¸à´Ù¼µ•ÐÜ â·ê¼¸¥Ô ٸ渖Ðê´Ù ܰԷé°ۼ´½Ùܰڸ¥ Ñ´Ù฽ÔÃ<br><font size=3>ÛÒ</font> Ѽ´ê°×´Ü¼·¨ê ê¼·½×²àռගÙÚ¸ <font color=red>ٸ渣РӸѸ—è</font> Õ·½Ð²à´Ù™ Ѽ¸£Ðê´Ù ܰԷҼ´”ÙÓ Û¼´¥Ù ײÞÕ¼Ó–Õ¹ê и‘ê¼¸Ô Õ¼Ñ´Ùß™ Ѽ·Ó¼¸Ñ¸”è հԸѵ–ß Ñ¼·Þ¼·è°Ð¶½ÔÃ<br><font size=3>ÛÓ</font> éÁ¸½Ñ»â´¨ÙÝ éÁ´Ñ°â´œÙÝ à¶×°ê¼·¥Ú° ܾⷽâ·Þ¼°Ú¸£ À Õ°â·Ü¾â´£Ùè ç¸Ó°éÁ¶—Ú¸ ܰ۷ܼµ¨Ð Ô·ä¼¶œéÁ·â Õ¼Ü°Ô¸êµ¤Ý ×·Ø¼¸Ðê™ Õ¼Ü°Û·ä¼µ£è â¸Õ¹”ß Õ¼Ü°Ô¸Ñ´–ÙÐ æ¶£Ó¶ç ⹽ܸ޴‘ÙÝ Õ°Ü·×°ê¼¹Ý™ ×¸Ö£Õ¹ß Õ°à¸Ñ´”ÙÐ Õ°Ü´Þ°éÁ¹–×· ç¹¥Ó¶éÁ 總ӸéÁ´½ÙÝÃ<br><font size=3>ÛÔ</font> Õ°êµÓ·¨â Õ°ê·é°ۼµœÜ Þ´ß¾<font color=red>޹渣РӸѸ—è</font> ܰԸéÁ´ÙÑ™ հܴѰà¤Õ¹ê Ù°è½Õ¼éÁ¸Ü·¨´Ý™ â·Ó¾Þ¸éÁ´£Ù×· à¸Ò´”ÙÓ éÁ¸½Ñ»â´–ÙÝ éÁ´Ñ°â¸‘Ô Õ°éÁ¸½Ñ»â´žÙÝ éÁ´é¼Á´£ÙÝ Õ¼éÁ°à·—Ù´Ý ê¼¸éÁռљ Õ°à´Ñ°à°ê¸Ô™ è°×£Õ¹Ñ հ׸è”Õ¼å ռѰæ–Õ¹ç Ô¸â´ê¼´½ÙÝÃ<br><font size=3>ÛÕ</font> հз½×²èµ¤Ù Ô·é¼Á¸½Ñ»â´ÙÝ™ éÁ´é¼Á´£ÙÝ Õ¼éÁ°à·”Ù´Ý Ù´Û¼¸èµ¥ê Þ¸éÁ´–Ù×· հе£Ùß Ü‘Õ¹ հԸ⴨Ùè Õ°Ô·ç¼¹œÓ¶éÁ Ù· éÁ°×´ Ùê â·£Ý à¸Ò´¤ÙÓ Ô·Ñ¼¸Ð™ Õ°ç´æ¼£Õ¹ Ñ·é¼Á¶”ضã Õ°â·Ó™ çµ£å ޴ܰ׸޸”Ô à¶½×±è¶–æ¶ê éÁ¹½ÞµÞ½Õ¹êÃ<br><font size=3>ÛÖ</font> հԴҰѼ´¥Ùè Ѽ°è´›Ùê ܸè·Ñ¼´–ÙÝ éÁ¸Ñ£Õ¼â· ж׸‘Ó Õ·½×²æ´¨Ù Ô·é¼Á¸ÑœÕ¼â· Ù·éÁ°Ñ¼´£Ùê À Ö¶£Ñ·× Õ¼Þ´à°×¸—Ô Õ°â·¨Ü Û¼°à·¤ã éÁ´ç¼Õ¼æ´ÙÝ™ Þ°éÁ¹Þµ”Ý Õ°â·Ó¾Û¼¸Ü¸Ô™ Õ°à¶£×±è¸æ¸”Ô ê¼´ê¼·–Ú° â·Ü¾éÁ¹Þµ½ÝÃ</font></blockquote><a name="#vv2426"><blockquote><b>(22) ...he made me understand and spoke to me; he said, &quot;<i>Daniyyél</i>, now I have come out to teach you how to understand.<br>(23) At the beginning of your prayers, <font color=red>a 'word' emerged</font> and I have come to tell you about it, because you have desirable qualities. Now pay attention to the matter and you will begin to understand the vision.<br>(24) Seventy septets [of years] have been decreed on your people and the city of your Sanctuary [for you] to make an end of transgression, to atone for sin and to wipe away iniquity, to bring about universal justice, to confirm the visions and the prophets and to anoint the Most Holy Place.<br>(25) Know and understand this: from <font color=red>the emergence of the 'word'</font> about returning and rebuilding <i>Y'rushalayim</i> until a '<i>messiah</i>-ruler' [was] seven septets; and [for] 62 septets it will be restored and rebuilt [with] streets and a moat, but in turbulent times.<br>(26) And then, after those 62 septets, a '<i>messiah</i>' will be cut off and will be no more, and the nation of the coming 'ruler' will destroy the city and Temple; but [that nation] will end in upheaval, and at the end of the war it will collapse in ruins;<br>(27) he will honour a treaty with the great ones [<i>i.e. Yisrael</i>] for one septet, but for half of that septet he will abolish the sacrifices and flour-offerings, and the mute sacrilege will be in the high [place] among all the [other] abominations, until destruction and anihilation overtake the mute one.&quot;</b> (<i>Daniyyél</i> 9:22-27)</blockquote></a> <p>Note that the &quot;seventy septets of years&quot; are like God telling <i>Yisrael</i> &quot;I am giving you 490 years to get your act together...&quot; &minus; pretty much like He gave Mankind 120 years to get <i>their</i> act together in the time of <i>No'ah&#0803;</i> (see <i>B'r&eacute;shit</i> 6:3). We were supposed<blockquote>&quot;to make an end of transgression, to atone for sin and to wipe away iniquity, to bring about universal justice, to confirm the visions and the prophets and to anoint the Most Holy Place&quot;</blockquote>but we failed to do these things and so the King-Messiah did not come &minus; and we were condemned to remain in exile until we succeed in doing them all.</p> <p>This &quot;Vision&quot; is more of a <i>Midrashic</i> legend than anything else. It is entirely consistent with the &quot;traditional&quot; chronology of the Second Temple period that I mentioned at the start of this article, but bears little relation to historical reality. It is certainly true that Cyrus, the <i>&quot;messiah</i>-<i>ruler&quot;</i> that the prophet <i>Y'shayahu</i> referred to (<i>Y'shayahu</i> 45:1), took control of the Babylonian Empire (and hence also of the <i>Y'hudi</i> exiles) &quot;seven septets&quot; after the destruction of the First Temple... in round numbers, because it was actually only 47 years, two years short of the &quot;seven septets&quot;, from 586<font size="-1">BCE</font> to 539<font size="-1">BCE</font>; but only in the mythological &quot;traditional&quot; chronology will you find sixty-two &quot;septets&quot; (434 years) from then until the destruction of the Second Temple &minus; it was actually more than 600 years from 539<font size="-1">BCE</font> until 68<font size="-1">CE</font>.</p> <p>The fallacy in the christian argument is that they mistranslate verse 25 (<font face="sbl hebrew" size=5>Þ´ß Þ¹æ¸Ð ӸѸè ܰԸéÁ´ÙÑ Õ°Ü´Ñ°àÕ¹ê Ù°èÕ¼éÁ¸Ü·´Ý</font>, &quot;from the emergence of the 'word' about returning and rebuilding <i>Y'rushalayim</i>&quot;) and ignore &minus; or overlook &minus; the obvious connection between that verse and verse 23 (<font face="sbl hebrew" size=5>Ѽ´ê°×´Ü¼·ê 꼷ײàÕ¼à¶ÙÚ¸ Ù¸æ¸Ð ӸѸè</font>, &quot;at the beginning of your prayers, a 'word' emerged&quot;). <i>Daniyyél</i> specifically mentions in 6:11 (misnumbered verse 10 in christian "versions") that he prayed regularly three times <i>every day</i> (<font face="sbl hebrew" size=5>Õ° Ó¸½à´Ù¼µ ÐÜ Û¼°Ó´¨Ù Ù°Ó·œâ Ó¼´½Ù¾è°éÁ´¤ÙÝ Û¼°ê¸Ñ¸Ð™ â·£Ü Ü°Ñ·Ù°êµ”Ô¼ Õ°Û·Õ¼´¨Ùß ä¼°ê´Ù׸¥ß ܵԼ™ Ѽ°â´Ü¼´Ùêµ”Ô¼ à¶–Ò¶Ó Ù°è½Õ¼éÁ°Ü¶‘Ý Õ°Ö´Þ°à´Ùß© ê¼°Ü¸ê¸¨Ô Ñ°ÙÕ¹Þ¸œÐ ԣռРÀ Ѽ¸èµ£Ú° â·Ü¾Ñ¼´è°Û—Õ¹Ô´Ù Õ¼Þ°æ·Ü¼µ¤Ð Õ¼ÞչӵЙ ç³Ó¸£Ý бܸԵ”Ô¼ Û¼¸Ü¾ç³ÑµÜ™ Ó¼´½Ù¾Ô²Õ¸£Ð â¸Ñµ”Ó Þ´ß¾ç·Ó°Þ·–ê Ó¼°à¸½ÔÃ</font> &quot;Now <i>Daniyyél</i>&mdash;as soon as he knew that a Writ had been issued&mdash;went up to his house where he had open windows in an upstairs room opposite <i>Y'rushlem</i>, and three times daily he knelt on his knees and prayed and gave thanks before his God, exactly as he had done before this&quot;), so the expression &quot;at the beginning of his prayers&quot;, read in context, can logically only refer to the time of the Temple's actual destruction back in 586<font size="-1">BCE</font> (65 years before chapter 9 was written). Can there be any doubt that he would have &quot;begun praying&quot; for the Temple to be rebuilt from the time it was actually destroyed? The &quot;septets&quot; are therefore to be reckoned from that year, but christians want the end of the &quot;sixty-nine septets&quot; (when <i>&quot;a 'messiah' will be cut off and will be no more&quot;</i>) to coincide with a year round about 30<font size="-1">CE</font>, when that man from <i>Natzrat</i> is supposed to have been executed by the Roman authorities, so they have to employ their usual dishonest techniques of manipulative and selective &quot;interpretation&quot; in order to force a much later date for the start of their reckoning. They accomplish this by ignoring verse 23 altogether <i>as well as</i> the obvious connection between verses 23 and 25, and insisting that verse 25 says that the &quot;septets&quot; should be reckoned from the <i>granting</i> of permission &quot;to return and rebuild <i>Y'rushalayim</i>&quot; and this, they claim, refers to <i>Ezra</i>'s return to <i>Yisrael</i> in the 7th year of &quot;<i>Artah&#0803;</i>-<i>shast</i>&quot; (<i>Ezra</i> 7:7-8) &minus; despite there being no mention of a general &quot;permission to return and rebuild <i>Y'rushalayim</i>&quot; being granted at that time &minus; and also by ignoring the more obvious candidates of (1) Cyrus's 1st year (when permission <b><i>was</i></b> granted for all the <i>Y'hudim</i> to return and rebuild the Temple) and (2) the 20th year of &quot;<i>Artah&#0803;</i>-<i>shast</i>&quot;, when <i>N'h&#0803;emyah</i> was granted <i>personal</i> permission to travel to <i>Y'rushalayim</i> to see the situation there for himself (see <i>N'h&#0803;emyah</i>, chapters 1 and 2).</p> <p>But even this only works if &quot;<i>Artah&#0803;</i>-<i>shast</i>&quot; in <i>Ezra</i> 7:7 is identified with Artaxerxes I, and yet the context of the narrative implies that <i>Ezra</i> arrived in <i>Y'rushalayim</i> soon after the rebuilding of the Temple was completed in Darius I's 6th year (<i>Ezra</i> 6:15), suggesting that &quot;the 7th year of <i>Artah&#0803;</i>-<i>shast</i>&quot; (<i>Ezra</i> 7:7) refers to the 7th of Darius I (515<font size="-1">BCE</font>) rather than the 7th of Artaxerxes I (458<font size="-1">BCE</font>), which was nearly 60 years later. Another example of how dishonest the &quot;interpretation&quot; methods adopted by christians are is the way they also conveniently ignore the prediction in v.25 of the appearance of a &quot;messiah-ruler&quot; (<font face="sbl hebrew" size=5>Þ¸éÁ´Ù×· à¸Ò´ÙÓ</font> <i>mashiyah&#0803; nagid</i>) after only &quot;seven septets&quot;.</p> <p>So do any parts of <i>Daniyyél</i>'s &quot;prophecies&quot; correspond to historical reality? I have already mentioned that a &quot;messiah-ruler&quot;, i.e. Cyrus &quot;the Great&quot;, actually <i>did</i> conquer Babylon after &quot;seven septets&quot; (counting from the destruction of the First Temple in 586<font size="-1">BCE</font>)... not <i>exactly</i> &quot;seven septets&quot;, but close enough (it was actually only 47 years, which equates to seven septets in round numbers); but this had already happened and so <i>Daniyyél</i>'s statement of it was not a &quot;prophecy&quot;.</p> <p>&quot;Sixty-nine septets&quot; after the destruction of the First Temple in 586<font size="-1">BCE</font> would have ended in about 103<font size="-1">BCE</font> &minus; did anything happen in <i>that</i> year that ties in with <i>Daniyyél</i>'s predictions? Well, yes... kind of &minus; the last true Hasmon&aelig;an <i>kohen</i>-king, the obscure Arostobulus I (a son of <i>Yoh&#0803;anan</i> II &quot;Hyrcanus&quot;, son of <font face="sbl hebrew" size=5>éÁ´Þ°âÕ¹ß Ô·ê¼·á¼´Ù</font> <i>Shim'on ha-Tassi</i>, brother of <font face="sbl hebrew" size=5>Ù°ÔÕ¼Ó¸Ô Ô·Þ¼·Û°Ñ¼´Ù</font> <i>Y'hudah ha-Machbi</i>) died in 103<font size="-1">BCE</font>, but in truth identification of Aristobulus with <i>Daniyyél</i>'s &quot;messiah&quot; who would &quot;be cut off and be no more&quot; is tenuous in the extreme and it is hardly likely that <i>Daniyyél</i> was composed this late or that his &quot;<i>messiah</i>&quot; who he says in 9:26 was to be &quot;cut off&quot; and to &quot;be no more&quot; was intended to refer to him.</p> <p>&nbsp;</p> <p><hr><font size="2"><i>All the material on this page is entirely original.</p></font> <p align="center"><i><b><font color=RED>Any advertisements appearing below this line are inserted by &quot;tripod&quot;, please IGNORE them</font></b></i></p> </font> </body> </html>
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