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 the seven year-weeks, Dan 9:25, form the last part of the seventy year-weeks, or, what is the same, the jubilee-period of the millennial kingdom, and the sixty-two year-weeks, Dan 9:26, represent the period of the restoration of Israel after its liberation from Babylon and before its overthrow by the Romans - reckoned according to the average of the points of commencement and termination, according to which, from the reckoning 536 (edict of Cyrus), 457 (return of Ezra), and 410 (termination by the restoration), we obtain for the epoch of the restoration the mean year 467 b.c.; and for the crisis of subjection to the Roman power A.U.C. 691 (the overthrow of Jerusalem by Pompey), 714 (the appointment of Herod as king of the Jews), and 759 (the first Roman procurator in Palestine), we obtain the mean year 721 A.U.C. = 33 b.c., and the difference of these mean numbers, 467 and 33, amounts exactly to 434 years = 62 year-weeks. The period described in v. 26 thus reaches from the beginnings of the subjection of Israel under the Roman world-kingdom to the expiry of the time of the diaspora of Israel, and the separate year-week, v. 27, comprehends the period of the final trial of the people of God, and reaches from the bringing back of Israel to the destruction of Antichrist (pp. 261-2;66). Against this new attempt to solve the mystery of the seventy weeks, Hofmann, in Schriftbew. ii. 2, p. 594, raises the objection, “that in Dan 9:26 a period must be described which belongs to the past, and in Dan 9:27, on the contrary, another which belongs to the time of the end; this makes the indissoluble connection which exists between the contents of the two verses absolutely impossible.” In this he is perfectly right. The close connection between these two verses makes it certainly impossible to interpose an empty space of time between the cutting off of the Anointed, by which Fries understands the dispersion of Israel among the heathen in the destruction of Jerusalem by the Romans, and the coming of Antichrist, a space which would amount to 1800 years. But in opposition to this hypothesis we must also further remark, (1) that Fries had not justified the placing of the first portion of the seventy year-weeks (i.e., the seven weeks) at the end, - he has not removed the obstacles standing against this arbitrary supposition, for his interpretation of the words נגיד משׁיח עד, “till Messias the prince shall be,” is verbally impossible, since, if Nagid is a predicate, then the verb יהיה could not be wanting; (2) that the interpretation of the משׁיח יכּרת of the abolition of the old theocracy, and