AN INTERPRETATION of part of the Prophecy of DANIEL:

BY JOSEPH MEDE, late Fellow of Christs Colledge in CAMBRIDGE.

LONDON, Printed by M. F. for JOHN CLARK, and are to be sold at his Shop under S. Peters Church in Cornhill. 1643.


THE Weeks of Daniel are a Divine Chronology of the Time which the Sanctuary, with the Legall Service, should continue, when it should be restored after the Captivity of Babylon. During which time, also the City of Jerusalem it self should be re-inha­bited, and the walls thereof rebuilded; and some Lxij. weeks after that began to be, should Messiah the Redeemer be anoynted, yea, and cut off and rejected of his own: For which, when the whole Lxx. weeks (the time allotted) should expire, their Sanctuary and City should again be razed, and their Common-wealth utterly dissolved.

Vers. 24. Cap. 9.‘Seventy weeks are allotted for thy people, and for thy Holy City, to finish transgression, and make an end of sinnes, and to make reconciliation for iniqui­ty, and to bring in everlasting righteousnesse, and to fulfill vision and prophecy; and to anoint the MOST HOLY.’

SEventy Weeks are determined or allotted:] That is, The Holy City shall again be restored, and Lxx. weeks of yeares are allotted and limited for the continuance thereof, and thy people with it: and that for this end, that during the standing thereof, the Messiah, ac­cording to vision and prophecy, may come to expiate sinne, and be anointed in his Kingdome.

The word [...] here translated determined or allotted signifies properly to be cut, or cut out, and so may seeme to imply such a sense, as if the Angel had said to Daniel, Howso­ever your bondage and Captivity under the Gentiles shall not altogether cease, untill that succession of Kingdomes, which I before [Page 3] shewed thee, be quite finished: yet shall God for the accomplishing his promise concer­ning the Messiah, as it were cut out of that long terme and certain limited Time, during which, the Captivity of Judah and Jerusa­lem being interrupted, the Holy City and Common-wealth in some measure shall again be restored, and so continue till Lxx. Weeks of yeares be finished.

Here I distinguish the beginning of the Times of the Holy City from the beginning of Jerusalem: For the Holy City is so called of the Temple as the principall part; and therefore the Time of the restitution thereof, to be reckoned from the Time the Temple was builded. But by Jerusalem is understood (as appeares in the next verse) the externall buildings and wals of the City, which were not restored, till some time after the Temple and Sanctuary was finished.

As for the impletion, all are now agreed, That the Beginning of these Weeks is to be reckoned from some Restoring, either of the Temple; and that in the second, third, or sixt yeare of the Raigne of some Darius; or of [Page 4] the City in the seventh or twentieth yeare of some Artaxerxes, Kings of Persia. But it can­not be from Darius the first sirnamed Hysta­spis; for then they would come out long be­fore the Birth of Christ. Nor from the first Artaxerxes sirnamed Longimanus, for he was an hinderer of the work of the Temple, and forbad the building thereof, Ezra cap. vers. 11. ad finem. Nor from the second Artaxerxes sir­named Mnemon: for so they would far over­reach the Destruction of Jerusalem. There­fore it remaines that they be counted from Darius the second, sirnamed Nothus; in the second yeare of whose raign the work of the Temple, after a long interruption, began to revive. Ezr. 4. v. 24. Hag. c. 1. & 2. Zachar. c. 1. &c. and in the sixt yeare of his raign was finished, Ezra 6. ver. 15.

Secondly, these Lxx. Weeks are the time allotted for the continuance of the Holy Ci­ty, and therefore must they last, as long as it lasted, and end with the end thereof: but this cannot be, unlesse we fixe their Epocha in the beginning of Darius Nothus. Ergo.

Which in the event is most true. For from [Page 5] the third yeare of Darius Nothus, when the work of the Temple (by the incitement of Haggai and Zachary renewed the year before) was now confirmed by a new Edict from the King to be finished, unto the Destruction of Jerusalem by Titus, are exactly 490 yeares, that is, Lxx. Weeks of years fully compleat.

Artaxerxes Longi­manus died (saith Di­odorus li. 11.) Olymp. 88. 4. that is—An. Olym­piadico 352Mens. Novembri, or thereabout, for Winter was entred. Thucyd. lib. 4.
Ergo Xerxes (who raigned next after him one year (ex eod.) dying—An. Olym­piadico. 353Mens. Nov.
Sogdianus also who suc­ceeded Xerxes reigning but seven Months.Anno Olymp. eodem. M. Maio.
Darius Nothus his Ann [...]. 1. begins—
Annus 2.Anno Olympiad. 354.M. Maio.
Annus 3.Anno Olympiad. 355M. Maio.

In this third yeare of the King, and at the end of this Olympiadicall yeare, in the be­ginning of August (as may be supposed) came [Page 6] forth the Edict of Darius, some ten moneths after Zorobabel and Ieshua had begun to renew the work the yeare before, Hag. 1. 14, 15. And so much time (halfe thereof being Winter) may well be allowed for their enemies, to hear of the work, to goe see and do their best to hinder it, when they could not, to write and send unto the King, the searching of the Rolles, and obtaining a new Edict.

The Destruction of Ierusalem by Titus, I take as grantedAnno Olymp. 845. finiente,846. ineunte.
The Edict of Da­rius, as is shewedAnno Olymp. 345. finiente,356. ineunte.

The Account by yeares of Nabonassar ex Canone Ptolomaei Astronomico.

The last yeare, or year of Ne­roes death (Iune 9.) in Ptolomies Canon answers to An. 815. Na­bonass. Ergo, the yeare of Ierusa­lems Desolation (2. years after) is concurrent with—An. 817. Nabonass.finiendus in Augusto.
[Page 7] The first of Darius No­thus, in Canone Ptolomaei, answers An. 325. Nabo­nass. Ergo, the third year of Darius, is concurrent with—An. 327. Nabonass.Ordiendus à De­cembri praecedent.

Notwithstanding all this,The Tem­ple was now fini­shed in 4. years, which argues it was well forwarded before, and much I suppose in the daies of liberty un­der Darius Hystaspis: For I take him to bee that Darius mentioned Ezra 4. 5. and never to have hindred the build­ing, but permitted the Jews to goe on as their po­verty would suf­fer them, which was but slowly I had rather be­gin the Accompt from the sixt year of Darius, in the Moneth Adar, when the Temple was quite finished (for then it first began to con­tinue, and not till then) although the Destru­ction of Jerusalem will then fall out three years and an half sooner, namely, when the last week is but half run out. And what if it do? The Angel, as I conceive, tels us so much in the last verse, when he sayes, That in the midst of a Week the Sacrifice and Oblation should cease, and the City be made desolate. But how will the Prophecy be made good, if the Seventieth Week be not compleat? I answer, It should be observed (though it useth not to be) that the Angel reckons not by single yeares, but by Weeks. If he had said, there should be 490. years to the Excidium of Jerusalem, then indeed to make good the prediction, the [Page 8] City and Sanctuary must have been destroy­ed the last year. But when he sayes, there shall be Lxx. Weeks allotted for the continuance of the Holy City, it is enough if it be made desolate in the seventieth week: For if those who reckon by yeares, when the yeare de­signed answers the event, will not stand up­on the compleatnesse of months and dayes; nor those who reckon any thing by dayes, upon the compleatnesse of houres and mi­nutes: no more in the Angels reckoning here by weeks, if so the number of the weeks be compleat, are the parts of a week to be exacted.

The time of the De­struction of Ierusalem, as before—An. Olymp. 845 Mens. 6. August.
If the third of Darius began about May or June, Anno Olymp. 355. then the sixt year of his raign begins in May or June, An. 358. But the latter part thereof in February or Adar, when the Temple was fini­shed, falls in—An. Olymp. 359. Mens. 12. Feb. or Adar.
DistantiaAnni 486 Mens. 6.
That is just 69Weeks and an half

The Accompt by years of Nabonassar.

The time of the Destru­ction of Jerusalem, as be­fore—An. 817 Nabonass. M. 6.
If the third year of Da­rius Nothus, were for the first and greatest part con­current with An. 327. Nab. as is afore shewed; then his sixt year (in like man­ner for the first and grea­test part) must concur with An. 330. But the head of the Nabonassarean year, being then about the 5. of Decemb. the latter end of this sixt year in Adar or Feb. will fall in—An. 331 Nabonass. M. 12.
DistantiaAnni 486 Menses 6.
Verse 25.‘Also know and understand, that from the going forth of the Commandment to cause to Return and to Build Ierusalem, unto MESSIAH the PRINCE, shall be sevens of Weeks; even threescore and two Weeks; the Street shall be built again and the Wall, even in a strait of times.’

FRom the going out of the Commandment] I take not this Epocha to be that of the whole Lxx. Weeks, but a second Root of another, [Page 10] and lesser period of time comprehended in them; whose Beginning was to be after the Lxx. were begun, and the end before they should be ended. The Root of this second Computation is described to be a time when two things should be done: A Command­ment should go forth both to cause to Re­turne and also to Build, not the Temple (for that should be done before) nor some few houses onely, but the whole Area or Street and the Walls of Jerusalem, which should then be re-edified, though in a strait of Times; that is, it should be such a time, when a Commission to cause the people to return and re-inhabite, should be seconded with another, to build the Wall of Jerusalem, and the Plot within the Wall. For by [...] here, I understand properly that circuit boun­ding out the limits of the City, whereon the Wall was builded, and anciently used to be marked out with a Plough earing a furrow round about. By [...], which implies a broad place, I understand the Area, or Plot of ground within, whereon the houses were to be builded. From such an Epocha, and a Com­mission [Page 11] thus characterized as ye have heard, must this second computation be reckoned.

Vnto MESSIAH the PRINCE] that is, unto [...], Luke 23. 2. Mark 15. 32. or [...], as the Angell styles him, Luke 2. 11. There is no exposition, no inter­pretation of any passage in this Prophecy could seem so harsh, but I would be content to admit it, rather then yeeld that by MES­SIAH the PRINCE here named, should be meant any other then CHRIST our LORD and Redeemer. For I am perswa­ded that the Church of Israel in the Gospel (and from them the Apostles took it) had no other place of Scripture, whence they did or could ascribe the name of Christ and Mes­siah unto him they looked for, but only from this of Daniel. For there is no other Prophecy in all the Old Testament besides this, where that Name is directly given him, but only by way of type.

Shall be sevens of weeks, even Lxij. weeks] The numerall word [...] I have here translated distributively, understanding by [...] Hebdomadae septenae, that is, many seven [Page 12] Weeks, or as our English handsomly expres­seth, Sevens of Weeks: the sense to be as if the Angel had said, As the whole time limi­ted for the continuance of the Holy City from the first beginning to the last ending, consisteth of many Sevens of Weeks, viz. Lxx. Weeks: So from this after-Epocha here men­tioned unto MESSIAH, should be like­wise Sevens of Weeks, (plures septenniorum hebdo­mades) even Sixty two Weeks of yeares. For as in Lxx. are ten Sevens of Weeks; so in Lxij. are ix. times seven wanting one, and that little want makes no matter, there being eight whole sevens besides in that number, and you shall see in that which follows, examples of the like. The Hebrews want those num­bers which the Grammarians call Distribu­tive or Divisive, Terni, quaterni, quini, seni, septeni, &c. which they most what supply by repetition, as [...] septem septem, but not alwayes, as may appear 2 Sam. 18. 4. And all the people came out [...] ad centum & millia. i. centeni & milleni, by hundreds and by thousands. 1 Kings 18. 4. Obadiah hid the Pro­phets of the LORD [...] quin­quaginta [Page 13] viros in spelunca, id est, quinquagenos, by fifty in a Cave. Gen. 6. 19. Of all flesh thou shalt bring into the Ark [...] duo, i. bina, Twoes; and therefore afterward c. 7. ver. 9. it is dou­bled [...] two and two: yet of clean Beasts whereof he was to take seven, there is an odde one. To these I adde Ezra 1. v. 9, &c. This is the number of the vessels (to wit, of the House of the LORD which Cyrus by the hand of Mithredath numbred unto Shesh­bazzar Prince of Iudah) thirty Chargers of gold, a thousand Chargers of silver, twenty nine knives: thirty Basins of gold: silver Basins of a second sort, foure hundred and ten, and other vessels [...] (not mille, a thousand, but millena (Tremel. per millia) Thousands, to wit, almost three thousand wanting but one hundred. Other­wise if we translate it as a Cardinall number [a thousand] the summe will far exceed the Parts. For it follows in the next words, All the Vessels of gold and of silver were 5400.’ But unlesse the last number be taken divisive, the particulars301000293041010002499 make but 2500. wanting one. Nor do I see how this difficulty would other­wise be solved.

[Page 14] Now whether these examples be sufficient to make probable the Translation which I have given, I will not affirm; let others judge. I propound it to the consideration of the lear­ned, who can do it, without whose appro­bation I shall not satisfie my self. Yet thus much I am sure of; that if this [...], which we are wont to translate seven weeks, could be well bestowed, the chiefest difficulty were taken from this Prophecy. For the Threescore and two Weeks alone counted from the Epocha here named, so well befits the di­stance from thence to CHRIST, that the event seemeth to argue, that they should be there fixed, and not reckoned from any other Beginning.

Moreover that [...] should be a generall expression of what in the Lxij. Weeks is after more particularly determined, may seem probable for these reasons. 1. Be­cause the Angel ascribes no proper event unto them; but having presently named the Lxij. Weeks, makes no farther reckoning of those other, but follows and dwels upon these on­ly, as though the other were implied and con­tained [Page 15] in them. 2. Those who count them for Xlix. years, and continue the Lxij. Weeks from the end of them to make up Lxix. Weeks in all, can give no sufficient reason why they should be thus separated and divi­ded asunder. For that which the followers of Funccius, (who reckon from Artaxerxes Longiman.) assign to be done in seven Weeks of years (to wit, that during all that time Je­rusalem with the rest of the Cities of Judah were building and repairing) is grounded neither upon Scripture, nor other Story, but pure and meer conjecture. Scaliger finds (Nehem. cap. 13. 6.) That Nehemiah returned again to Artaxerxes his Court, in the 32. year of his raign, and thence supposeth that the building of the City, about which he was sent, was finished but the year before, and that to be the determination of those seven Weeks; there being then 49. years expired from the time the Lxx. began at the Building of the Temple under Darius Nothus. But to make this good, he is fain to raise the Epocha of the Lxx. so high in the raign of Darius, that they end before the destruction of Jerusalem. [Page 16] Besides, he seems not to be aware, that these seven Weeks are by the Text to be counted from a time, when a Commission came out to cause to return and to build Jerusalem, and not from the time of building the Tem­ple. Nor does it follow, Nehemiah staid so long there, therefore the City was till then in building: Nay, what if the Text rightly con­strued, imports not that Nehemiah in the 32. year of Artaxerxes returned to the Court; but rather that obtaining new leave of the King, he came then to Jerusalem the second time, whence he had been long absent? For the particle [...] Cap. 13. ver. 6. seems not to be taken rationally for [Quia] but discretively for [...] id est, [Sed, But] as Ezra 4. 3. 2 Sam. 16. 18. Gen. 4. 8. and so that Text of Nehemiah to be read after this sense, And in all this time (saith he) I was not there; But in the 32. yeare of Ar­taxerxes, &c. I came to the King, that is, into his presence, to ask new leave; which after a lit­tle waiting he obtained. Nor is it very cre­dible, that the time he first set the King, cap. 2. ver. 6. should be twelve years.

If therefore [...] be granted to be a [Page 17] generall expression of what the Lxij. Weeks more particularly determine, the way where­by it may be translated to such a sense is as I have before represented: yet is it not the only one; I can adde two wayes more: as first this, [...] seven useth, we know, to be taken indefinitely for plurimi, multoties, &c. Thus [...] would without any ano­maly or novelty at all, signifie indefinitely [Many Weeks] if it might seem probable, that in a passage of reckoning by definite num­bers, some numerall word may be taken in­definitely. The sense would be all one with that I have followed. viz. As the whole time limited for the continuance of the Holy City consisted of many Weeks, even Lxx. Weeks: So also this lesser period contained therein, from the Epocha mentioned unto MESSI­AH, shall be a time of Many Weeks, even Lxij. Weeks. Another way, were it not somewhat harsh, might be this. The He­brew Nouns of Cardinall numbers do som­times substantivare, signifying their numbers in abstracto, like those Greek Numeralls, Mo­nas, Dyas, Trias, Tetras, Hebdomas. So Gen. [Page 18] cap. 7. 10. cap. 8. 12. we have [...] & [...], i. hebdomas dierum. Exod. 34. 29. [...], Decas verborum, Decalogus. Gen. 17. 12. [...], Filus ogdoadis dierum. Ioshua 14. 2. [...], Novenarius or Enneas tribuum. If they be Substantives in statu con­structo, were they not, or may they not be so in absoluto? In the third Chapter and 29. ver. of Damel [...] in absoluto, seems to be a Substan­tive having an Adjective joyned with it, [...],Whereso­ever be­sides in Scripture Seven weeks are mentioned the words are [...] or [...] which we translate [one seven times.] If this therefore may be admitted, [...] in our Text of Daniel will sound per Ellipsin conjunctionis Hebdomades & Hebdomas, Weeks and a Week, the sense being all one with the former, saving that one Week is implied as singular from the rest, which may be that which the Angel afterward mentions ver. 27. If it were pointed [...], as by the con­sonants it might be, there would be no great question but it might be translated Weeks and a Week.

But if [...], must needs import some limited time of 49. years; I would ra­ther choose to count the Lxij. Weeks from the [Page 19] same Epocha with them under Artaxerxes Mne­mon, then from the end of them, and yet leave as probable a conjecture to be made of what was done in them, as those who follow Func­cius from the other Artaxerxes, do use to give.

I have sometimes considered, whether, if it be translated seven Weeks, those seven Weeks might not be applyed as rotundus numerus to those Fifty and two dayes, Nehem. 6. 15. where it is said, ‘So the Wall was finished in the 25. day of the Moneth Elul in fifty two dayes;’ somewhat more indeed then seven Weeks, yet short of se­ven & an half, and so not regarded in accompt by Weeks. If this could be, then the reason of the Angels division of weeks into 7. and 62. would be because of divers kinds of Weeks understood; the first of dayes, wherein the Wall of Jerusalem should be finished: the second of years, from thence unto the Messi­ah. If it seem impossible or unlikely that the Wall of the City should be repaired in so short a time, and therefore those words, (ac­cording to Iunius) to be meant of setting up the doors and bars only: I could say first, that [Page 20] the Wall was not new builded from the foundations, but repaired upon the old ru­ines. Secondly, the speedy dispatch thereof was taken for a wonder, even by the Jews Enemies, who thereupon (saith the Text) ‘perceived it was the hand of their God:’ So that, were there no worse scruple then this, it were easily answered; nor would examples That re­nowned Palace and Court of Nebuchad­nezzar, within which were those Pen­siles Horti, was fini­shed (saith Josephus) in fifteen dayes. Antiq. Judaic. li. 10. c. 11. in the La­tine c. 13. be wanting to parallel with it, such as might make it seem at least possible. As that strange and speedy building of the Walls of Athens by Themistocles, after that Xerxes had demolished them, reported by Diodor. Sic. lib. 11. Yea, to come more near to the thing in question, Iosephus lib. 6. c. 13. De Bell. Iud. tells us, That Titus, dividing the work amongst his Army, begirt Ierusa­lem in three dayes space, with a Wall of thirty nine Furlongs, and thirteen Bulwarks to hinder the Jews excursions from with­in, and all relief from without. What the materials were, I know not, but he sayes it was a thing beyond all belief, and might have seemed to be a work of some Moneths. But leaving this digression, let [Page 21] us see the computation and impletion of our Lxij. Weeks.

The Computation and impletion of the Lxij. Weeks.

FRom the seventh yeare of Artaxerxes Mnemon, when Ezra had Commission to cause to Return and carry with him, as many of the Jews as would to Jerusalem, Ezra c. 7. ver. 7. & 13. And from the twen­tieth year of the same Artaxerxes, when Nehemiah obtained leave to build Jerusalem the City of his Fathers Sepulchres, Nehem. 2. From both these Commissions, though thirteen years distant the one from the other, are by divine disposition unto MESSIAH the PRINCE threescore and two Weeks, from the first of Solar, from the latter, of Lunar years. For Lxij. weeks, or 434. Lunar years, are lesse then so many Solar, as much as is between the seventh, and twentieth of Artaxerxes: which admirable concordance I cannot impute to chance; but ascribe to [Page 22] divine providence, so ordering it of pur­pose, that these two Epocha's and Commissi­ons, To cause to Return, and, To build Ierusalem, might be as one and the same. And as the Lunar year is contained within the Solar, and by it ordered and directed; so is the Period here from Nehemiahs Commission to Build the City, contained and reduced to that from Ezraes Commission to cause the people to return.

In the last of these Weeks according to prediction was Christ our Lord anoin­ted. In the beginning whereof exactly, between the first and second Passeover af­ter his Baptisme, (when his Harbinger Iohn had now finished his Message, and was cast in Prison (a time precisely and pur­posely noted in the Evangelicall Story) he first began to preach in Galilee the Gospel of the Kingdome, ordained his Apostles, and proclaimed himselfe to be the MES­SIAH. After Iohn was put in Prison, saith Mark 1. 14. Iesus come into Galilee, preaching the Gospel of the Kingdome of God, and saying, [...], The time is fulfilled, (i. the [Page 23] last week of the sixty two weeks is come) and the Kingdome of God is at hand. Wherefore I would take that Iohn 3. frō the 13. ver. to the 21. to be the Evange­lists owne words in­terposed, and not the words of Christ to Nicodemus. From that time (saith Matthew, c. 4. 17.) Jesus began to preach, and to say, Repent, for the King­dome of heaven is at hand. This was that day whereof Christ himself said at Nazareth, that that Scripture was fulfilled: The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poore, &c. and to preach the acceptable yeare of the Lord, Luke 4. This the time and place whence S. Peter reckoned the beginning of Christs Prophecy in his Sermon to Cornelius: That word (saith he) which was published throughout all Iudea, and began from Galilee after the Bap­tisme which Iohn preached, &c. Acts 10. 37.

In the third year of this Week (two years and an half after he began his Prophecy, and three years and an half after his Baptisme) being made our Priest, he offered himself upon the Crosse a Sacrifice for sinne, was dead, buried, and rose again: Then as­cended up into heaven to be installed, and to sit at the right hand of God from thenceforth to raigne untill he hath put all [Page 24] his Enemies under his feet. But you will say, This was all performed four years before the 434. years (which is sixty two Weeks of years) were expired: I answer as before: The Angell reckons not by single yeares, but by Weeks, the last whereof should be Messiahs Week, as we have shew­ed it to have been. If the Angel had said, There shall be 434. years unto MESSIAH, then to make good the prediction MES­SIAH must have been anointed the last yeare. But when he sayes, There shall be Sixty two Weeks unto MESSIAH; it is sufficient he was anointed the last Week. But how this Week will at length be compleat, we shall see in the next verse. But first let us demonstrate our Compu­tation.

Ezra's Commission.

Darius Nothus died (saith Diodor. lib. 13.) in the same yeare, but a little while af­ter the Composition of the Peloponesian war, (which was in May) Olymp. 93. 4. that isAn. Olymp.372. finiente.
Ergo, The first of Artaxerxes be­gins about August, and con­curres with—Anno Olymp. 373.
The seventh of Artaxerxes with—Anno Olymp. 379.

N. B. If Artaxerxes had began before Au­gust, the number or date of his raign must have altred either in or between the first and fifth Moneth, but they are both of one year, Ezra 7. as also the first and the ninth, Nehem. c. 1. c. 2.

Christs Prophecy.

Christ our Lord was Baptized Anno Olym­piadico 805. ineunte, about the Feast of Expia­tions, in the seventh Month Tisri, six Months after Iohn began to baptize, and in that year [Page 26] naturall and politicall, which began in the 15. of Tiberius towards ending, but was the 16. when he was baptized. For Iohn, I sup­pose, began to preach and baptize in the first Month Nisan, (when the Summer was be­fore him, and not when the Winter was to enter) in the 15. year of Tiberius which ended August following. Now Iohns imprisonment was a year after the Baptisme of Christ, namely, between the first and second Passeo­ver after it, as is clear and evident by the Euan­gelicall Story, Iohn c. 2. 23. c. 3. 22. & Chap. 4. The Beginning therefore of Christs Prophe­cy, which began at the imprisonment of Iohn, Mark 1. 14. was Anno Olympiad. 806. about the end (I suppose) of the same Month Tisri, or Septemb.

The beginning of Christs ProphecyAn. Olymp.806. Mens. 7.
The Time of Ez­ra's CommissionAn. Olymp. 379. Mens. 7.
DifferentiaAn. 427.M. o. 61. weeks cōpleat

From hence Mens. 7. begins the last week: wherefore the Passion of Christ, at the Pas­soever, Mens. 1. firmly fixed by Chronologi­call [Page 27] Characters in the 19. of Tiberius, Anno Olymp. 808. Aerae Christian. 33. (that is agree­able to the received Tradition but three year and an half after his Baptisme) will fall to be in the third year of the week; which is whol­ly to be compleat, Ann. Aerae Christ. 37. when the 813. Anno Olymp. shall be begun and cur­rent in Septemb.

Verse 26.‘And after the threescore and two Weeks shall MESSIAH be cut off, and [they] none of his: Wherefore the Princes people to come shall destroy the City, and the Sanctuary, and the end thereof shall be with a flood, and unto the end of Warre desola­tions are determined.’

ANd after the threescore and two Weeks shall, &c.] That is, when the Threescore and two Weeks aforesaid shall expire, and be fully compleat, (for so the word [after] sup­poses they must be) MESSIAH shall be cut off, not onely from the living, by the death he should suffer upon the Crosse (for that was a little before) but from being any longer the [Page 28] King and Priest of that People, they refusing him to be theirs, and he casting off them from being His, which is the meaning of the words following [...], And they none of his: For [...] is to be understood, that so the con­junction Vau may couple similia tempora, [...], Et non erit ei populus ejus, or [...], And they shall be none of His. And for the Verb [...], that it signifies not onely a cutting off from life, but also from reigning as a King, or from being a Priest; See for the first, 1 Kings c. 2. ver. 4. & chap. 9. ver. 5. 2 Chron ch. 7. ver. 16. Ier. 33. 17. [...], &c. ‘There shall not be cut off to David a man to sit upon the throne of the House of Israel:’ All which have refe­rence to 2 Sam. c. 7. ver. 16. For the second, cut­ting off from the Priesthood, 1 Sam. 2. 33. to Eli, And the man of thine whom I shall not cut off from mine Altar. Ier. 33. 18. Neither of the Priests, the Levites [...] shall a man be cut off before me, to offer burnt offerings, &c. and to doe Sacrifice con­tinually.

The Computation and Impletion.

From the seventh year of Artaxerxes Mne­mon, at the time of the Commission granted to Ezra, (Anno Olympiadico 379. as is already shewed) unto the fourth year after Christs Ascension (Anno Olymp. 813. Aerae Christianae Dionysiacae 37.) are Lxij. weeks of years, or 434. years fully compleat and expired. The next year after, was Christ divorced and cut off from the Jews, and they [...] cast off from being His people; which may appear thus:

Christ suffered upon the Crosse,Anno Aerae Christian. 33. rose from the dead,I begin & end these yeares in Tisri, or Septemb. that so they may agree with that time of the Cōmission granted to Ezra, which I before supposed to have been about that month and ascended into heaven. The Holy Ghost descended at Pentecost, 3000. converted, more added; the Apo­stles forbidden, but cease not to preach Jesus Christ. So this year ends about September.

The number of Disciples much increased:Anno Aerae Christian. 34. Deacons chosen, and Steven one of them, Act. 6. 1, 2, 3, &c.

[Page 30] Steven doth great wonders and miracles.Anno Aerae Christian. 35. The Word of God, and the number of Disciples in­creaseth so, that a great company of the Priests were obedient unto the Faith. The Elders and people rage, and about the end of the yeare was Steven martyred, Acts c. 6. ver. 7, 8, 9, 10, 11. cap. 7. ver. 1. ad finem.

Great persecution against the Church at Jerusalem.Anno Aerae Christian. 36. Saul makes havock, Acts c. 8. whereupon the Disciples were scattered through the Regions of Judea and Sama­ria, every where preaching the Gospel, ver. 4, 5. Of whose suc­cesse the Apostles being infor­med, send Peter and Iohn to Sama­ria, to lay hands on the new con­verts, ver. 14. which done, and by the way preaching the Gospel in the villages of Samaria, they returned againe to Jerusalem. ibid.

[Page 31] Those which were scattered upon the persecution of Steven, Anno Aerae Christian. 37. proceed further, and travelled as farre as Phoenice, Cyprus and Anti­och (having by the way preached the Gospel to the Jews at Dama­scus (how came they there else?) Cap. 11. Which Saul hearing of, gets letters thither, to bring those he should find there of that way un­to Jerusalem. But in his journey himself was miraculously con­verted and baptized, &c. Peter in the mean time was gone again from Ierusalem by Lydda unto Ioppa, where he remained all this yeare at the house of Simon the Tanner.

The next year after (Anno Aerae Christianae 38. Anno Olympiadico 813.) according as was foretold, That after threescore and two Weeks were ended, MESSIAH should be cut off, and they none of his) when Christ had now one whole Week of years tendred himself unto his own people, and they not onely refused [Page 32] him, but first by crucifying the Lord himself, and after that by persecuting his Messengers sent unto them, had made themselves un­worthy of everlasting life: Peter was taught by vision, that the Gospel of the Kingdome should be preached unto the Gentiles, and accordingly sent to preach it to Cornelius a Centurion of the Italian band, Acts 10. And here begins the Epocha of the Rejection of Is­rael, and the Calling of the Gentiles, which S. Paul speaks so much of Rom. 11.

True it is, the cutting off of Christ by death was before the last week was compleat; but the cutting him off from being King and Priest of the Jews was not untill after it was ended. Or if this cutting off here mentioned may not be extended to any other cutting off then by Death; yet the other part of the co­pulative sense, [...] [And they shall be none of His] was not fulfilled untill the whole Week was ended.

Wherefore the PRINCES to come, &c.] [...], Populus MESSIAE venturus, i. futurus. The People that should be the peo­ple of Messiah the Prince, when Israel was [Page 33] rejected; so the Hebrews call seculum futurum, [...]; whence Mark 10. ver. 13. Luke 18. 30. [...]. Eph. 2. 7. [...]. According to which notion, Apoc. 1. 4. [...]. Vid. Psal. 71. 18. Esay 27. 6. Esay 44. 7. [...], Vulgat. ventura & quae futura sunt. Thus I construe the Text, and understand by Populus principis futurus, the peo­ple of the Romane Empire, where Christ was principally to have his Church and Kingdome, whilst Israel should be rejected. Cornelius therefore the first Gentile converted was a Romane Centurion. S. Paul, who is called the Apostle of the Gentiles, went not beyond the bounds of the Empire. This was that [...] whereof Christ said, Matth. 24. That before the Destruction of Jerusalem, the Gospel should be preached [...], as Augustus is said Luke 2. 1. to have taxed, [...], according as the Romanes them­selves used to call it Imperium Orbis Terrarum, &c. Antichrist, who was to sit in the Temple or Church of Christ, sits in the midst of this Empire: whence it appears, that the Church, which Christ should have,whilest. after Israel dis­claimed [Page 34] him, should chiefly be in it. This People therefore, which was in Israels stead to be the People of Messiah the Prince, should destroy the City and Sanctuary with such a Destruction as should like a Flood over­whelme the whole Nation, and as an unre­sistible torrent, break down and wash all away before it. All which we know they did.

And unto the end of Warre Desolations are de­termined] That is, untill the end of the Fourth Kingdome of the Gentiles, whose last period is that Time times and half a Time, whereof it is said Dan. 7. ver. 21, 22, 25. ‘That Antichrist the eyed and mouthed Horn should make War with the Saints, and prevail against them, and they shall be given into his hand untill a Time and Times and half a Time: Untill the end of this War the Jewish Desolations are determined. But of this more in the next.

Verse 27.‘Neverthelesse he shall confirme a covenant with Many one week: and in half a week, being Or, ma­king desola­tion, he, &c. a Desola­ter he shall cause the Sacrifice and oblation to cease, and that being over a wing of Abominations, and un­till the finall time, (even that which is determined) it shall continue upon the desolate.’

HEre the Angell tels us what should be be done in the last Week, both of the first Computation, and of the second, that is, the last of the Lxx. and the last of the Lxij. And of this first, as comming first in time.

Neverthelesse (saith he) he shall confirme a Covenant with Many one Week] That is, though the Body of the Jewish Nation should be cast off, end be [...], None of the people of the MESSIAH, yet for one whole week he should offer himself unto them, and ga­ther many of them into the Covenant of the Gospel: and this Week was the last Week of the Threescore and two Weeks, which, as I shewed before, was wholly spent in preach­ing [Page 36] to those of the Circumcision. This there­fore is, as it were, a Prolepsis, lest Daniel might think that none of his people should enter into the Covenant under Messiah. These Many therefore are that Remnant whereof S. Paul speaks Rom. 11. ‘That, though Israel were cast off, yet was there A Remnant accor­ding to the election of grace; and therefore he limits the hardnesse happened unto Israel, by [...], as not being universall.

And in half a Week, being a Desolator, he shall cause the Sacrifice and offering to cease] A Desola­ter, [...], a word which otherwise much troubleth the Translator; but being thus made a suppositum or Nominative case to the verb [...], (which hath no other near it) it both much clears the sense, and retains its propriety of signification. Nor is the Postpo­sition of the Nominative case to the verb against the use of the tongue; nor the traje­ction here so great, but the Latin will admit the same order of the words, viz. Et abolebit sacrificium & munus, atque erit super alam abomina­tionum Desolator: Or, Et abolebit sacrificium, & munus, qui erit super alam abominationum, Desola­tor. [Page 37] Howsoever the Translation be, this week the Angel now speaks of, is the last of the Seventy which should be but half run out, when the Temple and City should be de­stroyed, and the legall service made to cease. For if we reckon (as I think we should) the Seventy Weeks from the sixt year of Darius Nothus (when the Temple was finished) the Destruction thereof by Titus will fall out (as is shewed) in the midst of the last Week, the whole half thereof, from the beginning till then, having bin spent in warlike preparations and exploits, which ended with the burning and desolation both of City and Sanctuary.

Of those who end the Seventieth Week compleatly with the Destruction of Jerusa­lem, some seem so to understand this first part of the verse, as if the one Week here men­tioned were the last of the Seventy, and the confirmation of the Covenant to be therein, to respect only the first half thereof, wherein Christ made good his Covenant of preser­vation to the beleeving Jews, namely, (as I would explain it) by sending Cestius Gallus President of Syria, in the middle or fourth [Page 38] year of the last Week, about seven dayes to environ Jerusalem with an Army, for to be that sign and watch-word mentioned in the Gospel of the near approaching Desolation thereof, Luke 21. 20. that so those which were in Iudea being warned, might flee into the Mountains (of Arabia Petraea to Pella) and deliver themselves from those dayes of ven­geance and wrath upon their people. And in the other half of the Week which remai­ned, he should cause the sacrifice and offe­ring to cease by sending Vespasian with that second and fatall Army which should bring those wofull and vengefull Desolations up­on them.

As for the phrase of Confirming a Cove­nant (if the rest suted well) it would be no straining to interpret it, to be meant of pre­servation and exemption from a common calamity: For we have the like speech Gen. 6. 17, 18. where God having said to Noah, that he would destroy by the Flood every thing that breathed upon the earth; addeth, But with thee will I establish my Covenant, and thou shalt come into the Ark, thou and thy sons, and thy wife, and thy [Page 39] sons wives with thee, &c. Thus much of the Week and Half Week: But for the Desola­ter who should cause the sacrifice and obla­tion to cease, whether and how it may be ap­plied to Messiah himselfe, or otherwise con­strued, we shall better understand when the next is expounded.

And that [being] over a wing of Abominations] [...], I think literally rendred, as was the former. If any man would also have the order of the words precisely kept, and therefore [...], i. Desolater to keep his sta­tion here, as in the Hebrew, he may render the words thus, He shall cause the sacrifice and oblation to cease, [...], And [commanding] over a Wing of Abominations [be] a Desolater or make Desolation; The sense is yet the same: Or thus, And over a Wing of Abomi­nations [shall he be] who makes Desolation: All of them requiring nothing else, but that so com­mon Ellipsis of the Verb Substantive, which in some expressions of this language is per­petuall. Now for the construing and ex­pounding this and the rest which remains of this verse, I have alwaies in mine eye that part [Page 40] of the Prophecy of our Saviour in the Gospel, Mat. 24. Mark 13. where he so expresly referres to this of Daniel, with an unwonted caveat not to passe it over sleightly, Let him (saith he) that readeth, understand: which admonition, as it implies the speciall need we have of our Sa­viours Key to unlock it; so it may seem to intimate that neither the Lxx. before, nor the ordinary construction of their Rebbies then, had hit the meaning of this Scripture. Where­fore S. Luke relates not here (as Matth. and Mark do) our Saviours words verbatim, but exegetically; of set purpose (so I am perswa­ded) expounding this place of Daniel, as will appear by that which follows.

Over a Wing of Abominations] Auth. op. imperf. in Mat. hom. 49. initio hanc expo­sitionem ad Petrum re­fert. Hoc & Petrus, inquit, a­pud Cle­mentem exponit. That is, An Army of Idolatrous Gentiles. Even the selfe same which S. Luke saith Chap. 21. Ierusalem shall be trodden down of the Gentiles; who also expoundeth Wing by Armies, putting in stead of those words of our Saviour, [When ye shall see the Abomination of Desolation spoken of by Daniel the Prophet, stand in the holy place] these, When ye shall see Ierusalem compassed with Armies; and in both it follows, Then let them [Page 41] which be in Iudaea flee into the mountains. The word [...] Wing is of the Verb [...], (but once found in the Hebrew Scripture) which sig­nifies according to the Chaldee and Arabick, To gather together: besides, in the Arabick, cir­cundare, to environ or compasse about; Both significations sute well to an Army, and the latter, that which beleaguers and begirts a City or Fort besieged. Had S. Luke any refe­rence to this, when he speaks of Jerusalem compassed with an army? The metaphor also of a Wing leanes most this way, whether we consider their figure and motion being stretched out, or their posture when Birds of rapine sit couring over their prey. I will not say, the Romane Eagle was here aimed at, though [...], is used, not onely for Ala, a Wing, but for Alatum & Volatile, a Fowle or Winged Creature. It is sufficient that neither the nature nor name of a Wing is strange or unaccustomed to an Army. But how (will you say) will an Army of Abominations be made an Army of Gentiles? I answer, The Scripture in many places calleth Idols by the name of Abominations, that [Page 42] is, [...]: So the Egyptian Idols, Exod. 8. ver. 26, &c. are called, The Abomina­tion of the Egyptians. Ezek. 7. 20. The Jews are said to have made the Images of their Abominations, [...], (Ier. 7. 20. to have set up [...]) that is, their Idols in the House of the Lord. So 2 Kings 23. Ashtaroth is called [...], the Abomination of the Sidonians, Cemosh [...], the Abomination of the Moabites; but M [...]lcom [...], the Abomination of the Chil­dren of Ammon. Wherefore 1 Kings 11. 5, 7. [...] is by the Seventy thrice Translated [...].

This being a thing manifest, we are to ob­serve further, That the Scripture useth also to expresse and imply under the names of the Gods, the Nations themselves which worshipped them. The Lord threatned to ‘scatter Israel among the Nations, and that there they should serve other Gods day and night, Gods, the works of mens hands, wood and stone, and which neither they nor their Fathers had known:’ That is, they should serve them not religiously, but politically, in as much as they were to be­come Slaves and Vassals to Idolatrous Nati­ons, [Page 43] even such Idolaters, as neither they nor their Fathers had ever heard of. Let it also be considered whether that of David, 1 Sam. 26. 19. be not to be expounded after the same Trope: They have (saith he) driven me out this day from abiding in the inheritance of the Lord, saying, Goe serve other Gods; i. they have driven me to serve a Nation of another Religion. Yea, Ezra 9. 14. fitly to our purpose, The Strangers with whom the people of Israel had contracted affinity, are called expresly [...], The people of Abominations, which the Seventy render [...], The people of the Lands, that is, Gentiles. And where we reade in the first verse, The people of Israel, &c. have not separated themselves from the people of the Lands according to their Abominations, &c. It is the same phrase with that of Moses, Cattell after their kinde, creeping things after their kinde: That is, the severall kinds of cattell & of creeping things: so the people of the Lands according to their Abominations is, the severall kinds of Ido­laters of the Lands about them. And thus we have shewed, that [...], the Wing of Abominations, is as much as [...], [Page 44] an Armie of people of Abominations, That is, of Gentiles and Worshippers of Idols.

But who is this Desolater, or Maker of Desolations, who should command over this Wing of Abominations, and bring these Gentiles against the Holy City? ℟ The words in the Originall stand indifferent to be applied either to the Romane Generall, or Messiah; but I could not render them so in­differently: For if I render them, And in half a Week a Desolater shall cause the sacrifice and offe­ring to cease, and that (being) over a Wing of Abo­minations, Or, Over a Wing of Abominations (shall he be) who makes desolation; This Desolater would then seem to be some other then Mes­siah, that is the Romane Generall: But ren­der them as I doe, And making desolation, or be­ing a Desolater, He shall cause the sacrifice and offering to cease, and that, &c. Or, He shall cause the sacrifice and offering to cease, and [commanding] over a Wing of Abominations, be a Desolater: ei­ther way of these, they will have reference to MESSIAH the Prince, who is the Person meant in the words immediately before, [He [Page 45] shall confirm a Covenant with many one Week.] And this I most incline to, that so the Person spoken of may be the same throughout, and a reason also appear of that additament, That this Desolater should be over an Army of Abominations: For if a Forein Generall were onely meant, what needed this Additi­on? what other Army could such a one lead, but Gentiles? But that Messiah himselfe should command over an Army of Ido­laters, this needed a speciall intimation.

And surely the Romane Army, though an Army of Abominations, was in this ser­vice the Army of Messiah: So the Para­ble aiming at this Prophecy tels us Mat. 22. 7. When the King heard how spitefully they en­treated his Messengers who came to tell them, the Wedding whereunto they had been bidden, was ready: He was wroth (saith the Text) and sent forth HIS Armies and destroyed those Murtherers, and burnt up their City. Whence it is, that the comming of this desolating Army of the Romans is called the comming of Christ, Iames 5. Weep and howl ye rich men (he writeth to Jews) for the miseries that shall [Page 46] come upon you; for you have heaped up goods for the last dayes; That is, (according to Oecu­menius) when the end of your State is a com­ming and the Romanes shall spoil you of all: which is expressed in the eighth verse by Christs comming; Be ye patient (saith he) untill the comming of the Lord, (he speaks to the beleeving Jews whom the rest persecu­ted) and in the next, ‘Stablish your hearts for the comming of the Lord draweth nigh;’ He mea­neth (saith Oecumenius) [...] So he takes that of Iohn, If I will that he stay till▪ I come, that is (saith he) [...], till the Destruction of Jerusalem. And proves that this comming of Christ is [...], Excidium Hierosolymorum, by that of Malachi Cap. 3. Behold, the Lord shall come, and who shall abide the day of his comming? And thus would I understand that Heb. 10. 37. For ‘yet a little while and He that shall come will come,’ and will not tarry. Messiah therefore himself seems to be that Desolater here meant, who should command over an Army of Abo­minations, when he came to destroy [Page 47] the City and the Sanctuary.

Thus it appears our Saviours citation in the Gospel is not of the very words of Daniel in this passage, but of the sense onely summa­rily expressed; and that [...], is to be expounded [...], The Abo­mination, or Abominable Army, over which he should be, who should make desolation. As for the Seventy, or whosoever else (for S. Hierome doubts) translated this Book, if their Translation here were originally as we now have it, and not translated thither out of our Saviours words in the Gospel, they seem to have accommodated the place, though of unlike construction and circumstance of sense, unto two other places, Chap. 11. 31. Chap. 12. 11. where some such kinde of Abo­mination is mentioned, and likewise the par­ticiples, [...]: But in all three of them, not well understanding what subject these participles included, they contented themselves onely to expresse by [...], or [...], a generall relation of desolation in the abstract, which might be diversly inter­pretable, [Page 48] otherwise it is not possible by any alteration of the points to expresse their Translation verbatim out of this place, un­lesse [...] were in statu constructo, as it is not.

And untill the finall time (even that which is de­termined) it shall continue upon the desolate] Here I have chosen to translate the verb [...] continue, as the Targum renders it, Ier. c. 7. 19. &c. 42. 18. and the Vulgar here perseverabit, as a meta­phoricall signification taken from a continu­ed pouring of water. It is the Feminine Gen­der, and therefore to be referred to a Femi­nine suppositum, which I take to be [...], Ala: This wing of Abominations, that is metonymice the Desolation wrought by it, or forein pos­session brought in by it, should continue up­on the Desolate, untill the finall time which was determined should be accomplished. Or those Gentile people of the Romane Em­pire, by whom Jerusalem was destroyed, should continue their dominion and posses­sion either of the place or desolate inhabitants once thereof, untill that finall time be accom­plished. Whether this or that sutes best; the [Page 49] meaning in S. Lukes language is thus expres­sed, ‘The Iews shall be carried captive over all Nations, and Ierusalem trodden down of the Gen­tiles,’ untill the times of the Gentiles be fulfilled: That is, (as was said before) untill the Mo­narchies of the Gentiles should be finished. For these Times of the Gentiles are that last period of the fourth Kingdome prophecied Dan. 7. of a Time Times and half a Time; at the end whereof the Angel swears unto Daniel, ca. 12. 7 That God should accomplish to scatter the power of the Holy People. This is that Fulnesse of the Gentiles, which being come, S. Paul tels us, ‘The Deliverers shall come out of Sion, and all Is­rael shall be saved.’ And the Angel in the Apoc. 10. 6. renews the same oath to S. Iohn, which he sware before to Daniel, That when these Times (N.B.) should end and be no longer, the my­stery of God should be finished, as he had declared to his servants the Prophets. Amen.


ALthough I think, that precisenesse of dayes is not to be much stood upon, when the events and their times do in the whole answer to Prediction: yet have I been so curious as to enquire, whether the Desola­tion of City and Sanctuary (to be in the mid­dle of the seventieth Week) were fulfilled to a very day or not? And as I think, I have so found it, very near, if not altogether.

For Anno Iudaico 3344. Aerae mundi Scaligeria­nae 3533. (the year the Temple was finished) Neomenia Tisri, according to the Jews Calen­der, fell upon the 9. of September Calendarii Iu­liani, Feria 1. Cyclo Solis 12. Litera Dominic. G.

Ergo Neomenia Adar was Febr. 4. Fer. 2. Cyclo Solis 13. Lit. Dominic. F. So the 3. of Adar (the day whereon the Temple was finished, Ez. 6. 15.) will be the 6. of February. From whence to the 8. of August, (whereon the Temple was fired, and two dayes after consumed) are ex­clusive 182. dayes, that is, halfe a year ad un­guem.

[Page 51] But this year (according to the Judaicall Calender) was Annus Embolimaeus, and so had two Adars; which of them the Scripture mea­neth, is doubtfull. But the Neomenia of the se­cond Adar was March 5. Feria 4. So the 3. day of this Adar was the 7. of March: From whence to the 8. of Septemb. (the day whereon the Ci­ty was fired) are exclusive 184. dayes, which is a day or two too much. But it is more then probable that the Jewish Calender was not in Darius his time so exact, nor the Moons motion so well known, but the New Moon might sometimes anticipate the beginning of their Months a day or two.

Howsoever those who begin their recko­ning from the 2. year of Darius, as Scaliger doth, cannot from the 24. day of the 6. Month (Sept. 16) (which the Prophet Haggai names (cap. 1. v. ult.) for the day whereon the work began) shew their compleat Seventy Weeks so exact­ly terminated upon any event remarkable du­ring the whole time of the War. For as for the destruction of Jerusalem it self, they come not near by whole years.

Of the opinion of Funcius.

FVncius his computation of the Lxx. weeks from the seventh of Artaxerxes Longima­nus (whence to Christs Passion he finds just 490. years) hath three great and unavoidable inconveniencies.

1. That it ends the 70. Weeks (which by the text were allotted for the Holy City) long be­fore the times of the holy City were fulfilled.

2. That this Artaxerxes might not be Ar­taxerxes the Hinderer of the Building of the Temple, but that second Artaxerxes that gave Commission to Ezra and Nehemiah, they are fain to bestow the names of Ahasuerus and Ar­taxerxes mentioned Ezra 4. upon Cambyses and the counterfeit Tanioxarces or Smerdis (whom others call Sphendates) the Magus, without any ground in Scripture or prophane History; nay, against probability. For if Ahasuerus be Cambyses (as by order he should be) and Artax­erxes be Smerdis the Magus, how will that busi­nesse in the daies of Artaxerxes, Ezra 4. 7. befit the 7. Months raign of Smerdis? Or if prepo­sterously (as some will have it) Ahasuerus be [Page 53] that Smerdis, what needed the Holy Ghost so precisely to mention the Beginning [...] Ezra 4. 6. of his raign, if he raigned but seven Months in all? Secondly, Neither Cambyses nor Smerdis can be Ahasuerus: For Ahasuerus, Esther 3. 7. (and why should we feign any other Ahasuerus of Persia then the Scripture describeth, and so diligent­ly distinguishes from Ahasuerus the Mede, as if there had been then no other? Esth. 1. 1.) raigned at least twelve years, whereas Cambyses raigned but seven years, and Smerdis but so many months.

3. They cannot shew how 69. Weeks, or 62. Weeks added to 7. Weeks, (for they have no other way) are determined upon Messiah the Prince; since they out-reach his Nativity, and end 7. years before his Passion (which was in the 19.) and therefore 3. years at least before Iohns Baptisme, which was in the 15. of Tiberius. Wherefore neither beginning nor ending, neither part nor whole of the sixtieth and ninth Week can point us out any time of the manifestation of Messiah.


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