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 account these events belong to the end of the present course of the world, in which Israel hoped, and obviously the seven times shall constitute the end of the period consisting of seven such times. This argument thus founds itself on the circumstance that the appearing of the Maschiach Nagid which concludes the seven weeks, and separates them from the sixty-two weeks which follow, is not to be understood of the appearance of Christ in the flesh, but of His return in glory for the completion of the kingdom which was hoped for in consequence of the restoration of Jerusalem, prophesied of by Isaiah (e.g., Isa 55:3-4) and Jeremiah (e.g., Jer 30:9). But we could speak of these deductions as valid only if Isaiah and Jeremiah had prophesied only of the appearance of the Messias in glory, with the exclusion of His coming in the flesh. But since this is not the case - much rather, on the one side, Hofmann himself says the וגו להשׁיב דּבר may be taken for a prediction, as that Isa 44:28, of Cyrus - but Cyrus shall not build the Jerusalem of the millennial kingdom, but the Jerusalem with its temple which was destroyed by the Chaldeans - and, on the other hand, here first, if not alone, in the prophecies Jer. 25 and 29, by which Daniel was led to pray, Jeremiah has predicted the return of Israel from exile after the expiry of the seventy years as the beginning of the working out of the divine counsel of salvation towards Israel, - therefore Daniel also could not understand the וגו להשׁיב דּבר otherwise than of the restoration of Jerusalem after the seventy years of the Babylonish exile. The remark also, that nothing is said of the contents of the seven weeks, warrants us in no respect to seek their contents in the time of the millennial kingdom. The absence of any mention of the contents of the seven weeks is simply and sufficiently accounted for from the circumstance, as we have already shown, that Daniel had already given the needed information (Daniel 8) regarding this time, regarding the time from the end of the Exile to the appearance of Christ. Still less can the conclusion be drawn, from the circumstance that the building in the sixty-two weeks is designated as one falling in troublous times, that the restoration and the building of Jerusalem in the seven weeks shall be a building in glory. The ולבנות להשׁיב (to restore and to build, Dan 9:25) does not form a contrast to the העתּים וּבצוק ונבנתה תּשׁוּב (= E.V. shall be built again, and the wall even in troublous times, Dan 9:25), but it is only more indefinite, for the circumstances of the building are not particularly stated. Finally, the circumstance also, that after the sixty-two heptades a