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Daniel’s Distinctive Mareh Vision
Introduction
Daniel chapters 8 through 12 moves linguistically from Aramaic (chapter 7) to Hebrew in those final chapters. That message is an amplified focus on prophecy in end-time context. These chapters are divided into two prophetic block messages: the ha∙hazon (H; the vision) and the mareh (H; vision), plus several administrative verses.
Daniel had clearly understood the meaning of Jeremiah’s 70-year prophecy.... Gabriel is now echoing elements of that past missive as he moves deeper into the future of the mareh vision. Covenant restoration occurs only on God’s surrender terms. That will be His “deliverance” treaty which offers hope to ancient Israel and to last-day spiritual Israel. We know that the main issue causing the 70-year captivity was a breach in Judah’s loyalties to the Sabbatical year (II Chronicles 36:20-21), another Sabbatical probation in part of this new mareh timing prophecy, using those seven-year cycles.
“Yea, whiles I was speaking in prayer, even the man Gabriel…. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision [mareh – H]” (Daniel 9:21-23).
“Seventy” is the motif that builds on an apocalyptic “desolation” theme. Jeremiah had predicted that the Babylonian king would “come from the north” (the route by which Nebuchadnezzar had to approach Palestine) and take them captive for 70 years, leaving the “whole land” in “desolation” (Jeremiah 25:11). At the end of Gabriel’s current visit with Daniel, he will say that because of abominations (9:27), God has already decreed that once again “desolation” will come. Thus, “70 weeks” suggests another probation, another failure and a desolating end tied to the same seven-year cycles!
- There would be another “desolation” of Daniel’s people at the end of the 490 years. His people would experience apostasy once again – but then, it would be final. The curse did come before the Cross (Matthew 21:43, 23:37-38), before the 490 years ended. The desolation didn’t occur until 70 A.D. – thus, a gap.
- The 2300 years of 8:14 (judicial language – part of the mareh vision) suggests another probation that ends in the 9:27 “desolation,” and won’t occur until a point in time after this 2300 period. When that desolation comes, the verse notes that it will be at the “consummation” (kala) – a final end. That desolation prophecy is repeated in 11:31 and 12:11. All this final end-time application fulfills Matthew 24:15. Thus – another gap is in view!
“Seventy weeks are determined upon thy people and upon thy holy city,” (Daniel 9:24a).
“Seventy weeks are determined” (vs 24)
This “seventy weeks” is a composite of seven, sixty-two and one week segments, later noted in the prophecy. The word for “seventy” is shibim. Virtually all scholars agree that it is the cardinal number 70 and is exactly the same word used by Jeremiah relative to the 70-year captivity (Jeremiah 25:11, 29:10), associated with the prior 490 years of rebellion against the Sabbatical years (70 Sabbatical years missed during that time).
The word for “weeks” is shabua, which refers to “periods of seven” or “units of seven.” The “sabbatical theology” of Leviticus 25–26 has already been drawn upon (II Chronicles 36:18-21), as well as Jeremiah’s references noted above (cf. Leviticus 26:34-35). Thus, “70 periods of "seven" contextually alludes to “70 sabbatical years.” That would mean “seventy periods of seven.” What periods? The Sabbatical cycles of seven years each! Thus, 70 Sabbatical cycles or 490 solar years. Some call the Sabbatical cycle the “Sabbatical week” – thus “70 weeks of years” – four hundred and ninety solar years, which would equal ten Jubilee cycles, incorporated into this prophecy.[1]
Shibim (70) shabua (seventy periods) are “determined.” Again, for what? God is giving to them another probationary time of equal length that brought on the 70-year captivity (one year for each seventh year desecrated). But – this time it will be the last chance. The ensuing linguistics describe the climax of redemptive history! [kala – the consummation – everything finished (vs 27)].
The concept of a “week” symbol represents a renewal cycle – in a re-creation or deliverance setting. The people are given 70 “renewals” to put away sin.
Of intriguing interest is the Matthean counsel Christ gave regarding Jerusalem’s end and the final apocalyptic terminus at His coming. “Go to Daniel the prophet” where he describes the sin/abomination that leads to desolation (Matthew 24:15). This opens a very critical reminder. Apocalyptic “ends” must be associated with “desolation!” Daniel clearly reveals this at the end of the 490-year period and later in a three-and-a-half-year period (11:31, 12:11) (which will be shown as the last part of the 490 years!). “Desolation” is a key reference word in apocalyptic prophecy. It is an orientation word that describes an “end” to a major probation period.
That means that a commonly held view of the 490 years ending in 34 A.D. would not be applicable.
“are determined” (vs 24a)
Hatak (determined) is in the niphal or passive tense. Though it could mean “to be severed” or “cut off,” its sole use here in the whole Old Testament invites us to look at Rabbinic Hebrew references for better clues. There, it is used frequently as “decreed” or “determined.”[2] Since Gabriel is reporting a message of surrender to divine terms, the setting reveals only 490 years to meet heaven’s expectations that were “decreed.”
The implications are forward-moving. This oracle clearly refers to the Jewish people in a minor application but spiritual Israel in an eschatological context.
Covenant Conditions
Now the great purpose for this “probation period,” “time for a final chance,” is given. To achieve what Daniel prayed for and to come back into harmony with God, this distinct path of reformation must be followed. Surrender of self and identity with God’s original purpose for man is the unyielding objective. What Gabriel now presents is a directive from heaven for all of God’s people, applicable to the end – when desolation occurs and everlasting righteousness (vs 24) makes its debut.
There are two sets of three objectives:
First Set: What those who claim to be His people must implement (Daniel 9:24b).
Second Set: The promised outcome, if they honor that reform of the first three objectives (9:24c).
Again, as with many apocalyptic prophecies, there is a minor and a major application. We will make that transition as we move deeper into the prophetic narrative. To recapitulate, the forward-moving predictive history outlined here in Daniel 9 leads to “the termination of the seventy weeks, coinciding with the end of the present course of … [God’s redemptive] work.”[3] That will be the final “accomplishment of God’s purpose for all history”[4] for all of humanity.[5]
To “finish” (kaia) means to “bring to an end.”
“The transgression” alluded to is from the Hebrew word be•pesha. “But he was wounded for our transgressions be•pesha.
Based on the Tanakh (the Hebrew Bible), Judaism described three levels of sin (all presented in this sequence in Daniel 9:24). An outline view:
- Be•pesha – intentional, deliberate defiance of God
- Hattat – mainly sin against man
- Awon – sin of lust, emotion to please self but not deliberately against God
Pesha is the highest level of severance of one’s tie with God. It is a rebellion against God’s authority and His covenant relationship. It is a deliberate act of man (Hosea 14:9) against Him. Gabriel notes that “this covenant relationship” must be re-established by ceasing all rebellion and acts against the government of heaven. Independence from God must end (Amos 4:4).
In its collective use, be•pesha is rebellion against God’s authority, law and covenant.[6] Those are a “sign” of one’s loyalty to God. The seventh-day Sabbath embodies all of those and is God’s perpetual “mark” of that special relationship. Thus, be•pesha is summarily seen as defiance against the weekly Sabbath!
“Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.... Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant” (Exodus 31:13, 16-17).
Within the Sabbath law, most beautifully outlined in Exodus 20:8-11 and Deuteronomy 5:14-15, is:
- God’s authority (Creator) – Exodus 20:11
- God’s law (part of the Decalogue) – Exodus 20:3-17
- God’s restoration covenant (deliverance) – Deuteronomy 5:15
The ultimate mark of loyalty is keeping His seventh-day Sabbath. The ultimate mark of rebellion – be•pesha – is desecrating that Sabbath. That is tied to the “abomination” that leads to “desolation” (8:13). God has two alternative responses to be•pesha.
It is crucial to note a distinct theological concept emerging with this first infinitive. Though Daniel pleads for restoration, the reality comes through the moral choice of man. God in mercy says, “I’ll give you time to make up your mind.” Contextually, however, there is a defined time limit in which to respond. Within that framework, God gives a number representing “judicial completeness” – ten Jubilees – ten complete restoration cycles as probation. He is telling us that all decisions must be made within that period of time! The number “ten” in prophecy means completeness – nothing is beyond.
“and to make an end of sins,” (vs 24b)
This is another willful decision that God is requiring of His people. The sins or hattat (plural) are mainly against man (I Samuel 20:1, Psalm 59:3).[7] This alludes particularly to commandments 5 through 10 of the Decalogue.
The very language is invitational to God’s people and looks forward to what will take place just before “desolation” comes in. It is part of God’s restoration imperatives.
This is very different from the past. In God’s dealings with Israel, He had qualifying positions: “If you repent, I will bless you” (Leviticus 26:40-42). This time period of 490 years is a set time. It is mainly for spiritual Israel, because, as we will shortly see, it is integrally tied to the 2300 years of Daniel 8:14 and moves forward to the eschatological end. God is speaking to us!
“to make reconciliation for iniquity,” (vs 24c)
The words “to make reconciliation” is from the Hebrew word kippur. It means “to atone” or “to make a covering.” The immediate allusion that many expositors assume comes from the Jewish ordinance of sprinkling blood on the mercy seat on the Day of Atonement (Leviticus 16:15-16). There, it depicts not only forgiveness (already done in the courtyard) but “removal” or “total coverage” by the blood.
The easiest way to understand this phrase is to first look at the word “iniquity” (awon). It is used as a noun, and encompasses the collective misdeeds of man, especially against himself. It represents an overwhelming trait of man’s character, the very nature of man acting against itself, misdeeds against oneself and, in turn, God (Numbers 14:34, I Samuel 25:24, II Samuel 22:24, I Kings 17:18, Ezra 9:6, Isaiah 1:4, Jeremiah 11:10).[8]
In this setting, the confusing word kippur or “to atone” takes on rich meaning. Man (God’s people) and the church (the holy city) are the subject. Rebellion against God and sins against man have been addressed in the first two infinitives in a judicial summary against the two great parts of the Decalogue. Now the infinitive is associated with other kinds of remaining iniquity, which must be addressed and atoned for. They, too, must be covered by the blood and taken away. Awon addresses all other sins not obvious in the Decalogue. Hebraic emphasis again stresses especially sins against one’s self, such as self-lust. There is an allusion to acting on man’s propensities to evil that may not directly affect another. Christ’s blood is to cleanse and restore the very nature of man. This is only done by willful submission to the power of heaven.
The invitation is to eliminate sin guilt through the atoning blood – to Daniel, in promise; to us, in reality. Thus:
- “finish” – transgression (against God) – epitomized in the Sabbath command
- “bring to an end” – sin (against man)
- “make reconciliation” (bring atoning blood) – iniquity (against self)
Though perhaps oversimplified, the three together bring into play beautiful imagery of man actively engaged in pleasing God by eliminating everything that impedes holiness (anticipated in the last half of verse 24)!
Great Purpose of Daniel 9
“and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy” (Daniel 9:24c).
“and to bring in everlasting righteousness,” (vs 24c)
- A timing prophecy is “formulated” for God’s people and His church to complete corrective measures against three types of sin.
- That list sequences rebellion against God and man, and any other wrongs, especially against self.
- This new positive infinitive series conveys what such action will accomplish – i.e., bring in righteousness.
The subject remains God’s people and His church (not the Messiah). The verb for “to bring in” is bo and is in the hiphel tense infinitive. This is “causative.” That suggests that when God’s people address the first three sin issues, the outcome – the result – will be everlasting righteousness!
This is an important transition in Daniel’s study. It dramatically opens a major salvic issue. Though provision for man’s complete atonement is already implied in this verse, it shows that his choice is what activates the power of the Cross.
This message signals us that at the end of the seventy sevens, everlasting righteousness will exist with God’s people and His church. With the onset of this period decreed for 458–457 B.C., and knowing that that objective has not been accomplished, a timing gap is again in evidence. That 490-year period has not yet been completed. Any other conclusion removes this prophecy from its context.
Righteousness wins out legally over Satan’s claims. But why is nisdaq or cleansed passive? Amazing – God’s people, His church, have addressed sin, and “everlasting righteousness” comes in! Daniel 8:14 begins the mareh prophecy and Daniel 9:24 reveals how it will be fulfilled! We are invited to become a facilitator in vindicating the character of God! That is pending. Something within the 490-year prophecy awaits a tarrying time! What we wait for is called the “appointed time.” Daniel 8:14 and 26 must be put together with Daniel 9 to understand what these prophecies mean!
“to seal up the vision” (vs 24c)
“To seal up” (hatan) usually refers to affixing a seal. This same word is used elsewhere in 8:26, 12:4 and 12:9, where the vision was to be silenced until the end. But here, 9:24 is focusing on an eschatological point.
When God’s people have addressed the sin issue, when everlasting righteousness has come in – then – in present tense, the vision will be finished. That is stunning! That is the end of Satan’s work on earth. The conflict between Christ and Satan will have ceased! Again, there is no way to do this unless there is a gap in the 490-year prophecy! We will look at this more deeply in the next verse.
The sealing here means that the prophecies will have been confirmed by their occurrence and will have come to an end. No more conflict, persecution, horror from the antichrist – “he shall be broken without hand” (8:25), “he shall come to his end, and none shall help him” (11:45). Satan’s work on earth will be done!
No timing prophecy will be needed beyond the 70 weeks of years.[9] “The allusion … includes all prophecy that is construed as eschatological.”[10]
“and to anoint” (vs 9:24c)
Biblically, anointing has deep spiritual significance:
- It separates or sets aside individuals and objects for God’s service.
- It draws attention to God as the authorizing power or agent behind the anointed.
- It opens the door for a special endowment of His Spirit on the anointed.
Here in verse 24 the Most Holy is anointed.
Since the imagery of this verse is “holiness restored,” it is a summation description of the “outcome” of the Day of Atonement. That included:
- Purification of the tabernacle – God’s church – which meant:
- Purification of the High Priest and His family
- Purification of the people or congregation
“most Holy” (9:24c)
“Most Holy” – qodesqodasim (H).
Daniel had prayed “Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake” (Daniel 9:17). It was in 592 B.C., before Nebuchadnezzar’s final destruction of Solomon’s temple and the city of Jerusalem in 586 B.C., that the glory of God – the Shekinah – had departed from that magnificent sanctuary (Ezekiel 11:22-23). Though partly praying for the physical temple restoration in the land of Canaan, in Daniel’s heart, the return of God’s presence to his people was central. No wonder this prophecy has such deep spiritual, covenantal, restorative imagery!
Today we can see that the anointing, the restoration, also has an end-time fulfillment for the last generation.
The Most Holy Place was where God dwelt. Each year it was “cleansed” or symbolically “anointed” with the blood of Christ. New imagery was to be introduced by the “anointed one.” Where God dwells would be represented by each individual (I Corinthians 3:16-17). Prophecy would have us see that it meant His church (Revelation 11:1) and that the great purpose of the physical temple would come to a close, with it being open (Revelation 11:19) and Lamb Jesus becoming “the presence” (Revelation 21:22).
There is a time when man is cleansed from all unrighteousness (I John 1:9).
Daniel’s prayer is apropos still today: “Now, our God, hear the prayers and petitions of your servant. For your sake, Lord, look with favor on your desolate sanctuary” (Daniel 9:17 – NIV).
The anointing of the Most Holy – the place where God’s presence resides – is waiting. But – here in Daniel 9:24, it becomes a promise! When God’s people put away sin – righteousness comes into His church. Satan and his host are “taken out of the way” (II Thessalonians 2:7b) and then the precincts of “His abiding” can once again return. The High Priest’s function will cease when all sins are removed and placed on Satan. The Holy Place will once again be pure, without sin or its record – and the rightful place of His presence and kingdom will commence.
Daniel’s prayer is a covenant restoration plea. “Restore in us your presence!” That glory will return to His church (Haggai 2:7-9).
The “anointing or cleansing of the temple” is not depicted in prophecy until the very end of time (Ezekiel 43:1-6). There are many timing prophecies attached to Ezekiel’s temple that are profound and link directly to several areas in Revelation!
The end of probation is initially shown in Ezekiel 44:1-2. All this end-time imagery of the temple “when the glory of the Lord filled the house of the Lord” (Ezekiel 44:4) once again begins at a “new moon” on a “Sabbath” day, when the gate that “looketh east” (symbol of Shushan – deliverance) will be opened. This vision alludes to the month of Tishri (40:1). That is the beginning of the Feast of Trumpets – judgment of the living – in anticipation of the Day of Atonement.
The weight of evidence – garnering all the symbols in this phrase – suggests that the anointing of the Most Holy is when the sanctuary, God’s church, His bride, is finally cleansed. That will culminate with all the sins of God’s people being placed on the scapegoat. Jesus will no longer be burdened as the “sin bearer.” Everything will be ready for the wedding. The heavenly sanctuary will be free of atonement activity.
That is when the fulfillment of the everlasting covenant is complete.
“For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: … For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:10, 12).
“This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more” (Hebrews 10:16-17).
At the end of the 490 years, the holy of holies will be anointed (cf. Joel 3:18, Isaiah 60:7, Jeremiah 33:20-22, Ezekiel 37:26-28). God’s church will be pure, cleansed and without a trace of sin. Its members, the saints, will experience His eternal presence.
Concluding Thoughts
Many assume that the 490-year prophecy ended in 33 or 34 A.D. A direct calendric counting would seem to confirm that date(s). But an analysis of the purpose of the prophecy is directly associated with specific events, when God has a holy people. The Jews as a nation ceased to be a chosen people before Calvary. This amazing narrative describes the end of redemption.
“The sheep gate was before Christ, and the path which led to the temple, and for centuries the victims had been conducted thither for sacrifice. The lambs that had been slain had been a representation of the great anti-typical sacrifice that in a few hours would be made for those who rejected his grace and compassion, the refusers of his offers of mercy. The only-begotten Son of the Infinite God would be led through the sheep gate as a lamb to the slaughter, while through the priests and rulers and through the common people would be manifested satanic attributes. For a few moments the Son of God stands upon Mount Olivet, expressing the intense yearning of his soul that Jerusalem might repent in the last few moments before the westering sun shall sink behind the hill. That day the Jews as a nation would end their probation. Mercy, that had long been appointed as their guardian angel, had been insulted, despised, and rejected, and was already stepping down from the golden throne, ready to depart. But, O, that the rejecters of God’s mercy, full of zeal to sustain themselves in their own way, might yet turn from their man-made inventions, repent, and seek reconciliation with God! The shadows of twilight are beginning to gather, and, O, that Jerusalem might know the things that belong unto her peace! But now the irrevocable sentence is spoken, because ‘she knew not the time of her visitation.’”[11]
The gospel first went to the Jews, then outward (Acts 1:8). In that light, we are told: “Mercy was extended to them, and their probation was lengthened [since it ended at the Cross as a nation, this extension was for individual Jews to respond first to the gospel call], until three years and a half after the death of Christ, when the apostles declared: ‘It was necessary that the word of God should first have been spoken to you; but seeing you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.’”[12]
It is imperative to grasp the “tarrying time” concept. It is a key clue to unlock the meaning of God’s terminal clock in prophecy. When another “holy people” emerges, they will be called “saints,” and are first represented by the symbol of 144,000 individuals. Their mission will cover the final three and a half years of this Daniel 9 prophecy.
Franklin S. Fowler, Jr., M.D.
Prophecy Research Initiative – non-profit 501(c)3 © 2024
EndTime Issues…, Number 285, August 1, 2024
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References:
[1] Collins, John J; Daniel (Fortress Press, Minneapolis, MN – 1993), p. 352.
[2] Steinmann, Andrew E.; Daniel (Concordia Publishing House, St. Louis – 2008), p. 445.
[3] Keil, C. F. and Delitzsch, F.; A Commentary on the Old Testament, (Hendrickson Publishers, Peabody, MA; 1866–1991), vol. 9, p. 349.
[4] Baldwin, Joyce G.; Daniel (Inter-Varsity Press, Downers Grove, IL), p. 169.
[5] Miller, Stephen R.; The New American Commentary, vol. 18 (Broadman & Holman Publishers, 1994), p. 259.
[6] Harris, R. Laird; Theological Wordbook of the Old Testament.
[7] TWOT (Theological Word Dictionary of the Old Testament).
[8] Ibid., Daniel 9:24 – awon.
[9] Steinmann, Andrew E..; Daniel (Concordia Publishing House, St. Louis), p. 466.
[10] Collins, John J.; Daniel (Fortress Press, Minneapolis, MN – 1993), p. 354 (emphasis added).
[11] White, Ellen G.; The Signs of the Times, February 27,1896 (emphasis added).
[12] White, Ellen G.; The Review and Herald, March 10, 1896 (emphasis added).
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