Greg W. (28 October 2021)
Re: Gary B (24 October 2021)
“How Long After Sixty-nine Weeks”
Gary: When did the 69th week end? That is the first question. Then, when you know that answer you can answer your “how long” question. My best estimate is the cutoff is associated with Messiah’s rejection. The rejection must be viewed in terms of the metaphor of the lamb’s inspection as worthy and blemish free as a atonement sacrifice for the ultimate Passover feast. That would be Nisan 10 if Jesus is a type of lamb. We know he is the lamb of God.
It is my belief that covenant time was suspended with Jesus’ rejection the nation of Israel as Messiah on Nisan 10. See my article “Covenant Time” which I attached to my Luis Vega response this week. It was also posted May 8, 2016 on fivedoves.
So, “After three score and two weeks” (the 69th week), “shall Messiah be cut off”. The word “after” means after the 69th week. It does not imply the 70th week. The Nisan 10 rejection of the lamb of God (Messiah) was followed by the Nisan 14 Passover selfless atonement offering of Christ’s life. I know you think that the 70th week immediately followed the 69th week, but covenant time was suspended with the Jewish rejection of Jesus. This is why, in verse 27, the covenant is confirmed because it had been suspended following Messiah’s rejection and murder. The “gap”, the suspension of covenant time, exists today. Daniel’s 70th week is a Sabbath week of years (7) where Jews will be tested by fire. (Isaiah 13:8, 48:10; Zechariah 13:8-9) Think Daniel 3 and the three Jewish friends in the furnace being cared for by the Son of God. This is an image of remnant Israel in Great Tribulation.
Then, in Daniel 9:27, “He [God in Christ] shall confirm the covenant with may for one [7 years] week”…… Jesus’ 3.5 year ministry was during the 69th week if he was cut off after the 69th week. His ministry did not continue 3.5 years into Daniel’s 70th week. There are reasons that the weeks are divided in 7, 62 and 1 week segments. They are not successive, they represent breaks in covenant time. The sacrifice and oblation you refer to as his atoning offering for sin has no application in verse 27. I addressed these two forms of sacrifice a few weeks ago. See my post to S. Coerper on 8.22.21 addressing verse 27 sacrifices. They do not involve blood atoning sin sacrifices! So, Jesus’ atoning sin sacrifice cannot be found in Daniel 9.27.
Does the Sacrifice and the Oblation Offend the Cross ?
Commentators have objected to the notion that the "he" in the first phrase of verse 27 is Jesus based on the statement that "he shall cause the sacrifice and the
oblation to cease". The basis of the objection seems to be that when Jesus died on the cross, the Temple veil was ripped and the sacrificial system ended. On its face, this objection appears valid. Jesus' death certainly ended the blood sacrifice for the atonement of sins. He died once for all.
If God permits Israel to build the Third Temple [and He will Matthew 24:15], does God not expect that the Jews will re-establish the sacrificial system ?
Do this verse 27 sacrifice and oblation diminish Jesus' blood sacrifice ? Are the sacrifices and oblation of Daniel 9:27 blood sacrifices for the atonement of sin ? Are
they sin offerings ? Let's look at the Hebrew words used in verse 27 and see if we can learn anything which specifically addresses whether this sacrifice and oblation
constitute sin offerings.
Verse 27: “And he shall confirm the covenant with many for one week: and
in the midst of the week he shall cause the sacrifice (zebach) and the oblation
(minchah) to cease, and for the overspreading of abominations he shall make it
desolate, even until the consummation, and that determined shall be poured out
The Zebach is a peace offering. The Hebrew term for the peace offerings is Zebach Sh'lamim. Sh'lamim is related to shalom meaning peace or wholeness. A
peace offering is an offering thanking God for restoring the worshiper to a state of wholeness with Him, for being at peace with God and having fellowship with Him. A portion of this offering is burned on the altar, a portion given to the priests and the balance eaten by the offeror and family. This may include an animal flesh offering. This category of offerings includes Thanksgiving Offerings, Free Will Offerings and offerings after the fulfillment of a vow. A peace or thanksgiving offering is an appropriate form of worship of Him who alone is worthy of praise and thanksgiving.
Minchah Offering: A Food Offering
The Minchah offering is a grain offering. Minchah refers to an offering from the fruits of the soil. This offering was usually comprised of fine flour made from
wheat grain. This offering represented the fruits of the farmer's labor from tilling the soil, tending the plants, harvesting, threshing and grinding. A portion of the offering was burned in the fire of the altar and the balance given to the priests. The Minchah offering acknowledged that God is responsible for our jobs, skill, labor and strength. The Zebach and Minchah class of offerings have no relationship to sin offerings.
Chatah Offering: A Sin Offering
The Hebrew term for the sin offering is "chatah" which means to "sin" or to "miss the mark". The first use of this term is found in Genesis 4:7. In this verse the
word "chatta'ah is used for sin and sin offering. The second time we find it is in Genesis 18:20 where it is used to describe the sin of Sodom and Gomorrah. Neither,
the Hebrew word "chatah" nor "chatt'ah" is used in Daniel 9:27. The verse 27 sacrifice and oblation offerings are not sin offerings. Therefore, they do not impose on Jesus' atoning work on the cross.
Zebach Offering: A Peace Offering