1

The Literary Architecture of Daniel 9: Part I

Isaiah 59: A Case Study

By Gregory M. Wilson, J.D.

James W. Bosanquet said "Every fresh interpretation [of Daniel's 70th Week] only adds to the force of our conviction that some radical error lies at the foundation of all our Christian interpretations, and, till it is discovered, the Seventy Weeks of Daniel will remain unexplained and inexplicable to the comprehension of every unprejudiced inquirer."1

A radical error lies at the foundation of the historic interpretation of Daniel 9:27 concerning the person who confirms and the nature of the covenant.

Daniel 9:27 has been interpreted consistently by prophesy scholars as involving a future covenant, treaty or league made by the Antichrist with Israel. This is often referred to as the 7-Year peace treaty which the Antichrist will breach after three and a half years.

This belief is based on a reading of Daniel which concludes that the "he" of verse 27(a)2 is the "prince who shall come" in verse 26(b)3. The "covenant" is therefore interpreted as a future satanic treaty with Israel.

This essay will offer a fresh and contrary interpretation of verse 27(a). This interpretation will be based solely on a literary analysis of Daniel 9 and Isaiah 59. The literary analysis will speak from the Scriptures ipso facto. The logical conclusion flowing from the analysis will emphatically declare that "he" is not the "prince to come" but rather "Jehovah God". The "covenant" will not be a treaty with the "prince to come", but rather will be "Israel's salvation covenant" as declared by Isaiah.4

Background

The most compelling and reliable evidence for biblical interpretation comes from the interpretation of an inspired New Testament writer interpreting the writings of the Old Testament. Since all scripture is given by inspiration of God5, the authority of interpretation is supreme and not subordinate to man's subjective and private interpretations6.

1 McClain, Alvin J., Daniel's Prophesy of the 70 Weeks, BMH Book 2007 2 Verse 27(a) KJB: "And he shall confirm the covenant with many for one week:" 3 Verse 26(b) KJB: "and the people of the prince that shall come shall destroy the city and the sanctuary;" 4 Isaiah 59:21; Romans 11:27 5 2 Timothy 3:16 6 2 Peter 1:20

2

Paul, the apostle to the Gentiles, indirectly unseals the meaning of the Daniel 9:27 "covenant". Paul explains this in detail in Romans Chapter 11. He says that "all Israel shall be saved" after the "fullness of the Gentiles" is come in7. Paul, as an inspired writer, interprets Isaiah 59:20-21, a messianic prophecy detailed in Daniel 9:26 and 27, looking forward to the Second Advent of Israel's Messiah Yeshua Jesus.

Paul interprets Isaiah's prophecy confirming that Isaiah's covenant will save Israel and wipe away the sins of Jacob.8 Paul would rather speak five words with his understanding, that by his voice, he might teach others, than ten thousand words in an unknown tongue.9 We can trust Paul to interpret Isaiah 59:20-21 and apply his understanding, by a process of elimination, to the only time available for Israel's salvation, Daniel's 70th Week.10

Since Paul directs our inquiry from Romans 11:25-27 through Isaiah 59:20-21 to Daniel 9:26-27, we should perform a "line by line"11 detailed comparative literary analysis of these Isaiah and Daniel chapters. We perform this rigorous form of literary legal analysis in contrast to the limited historic literary analysis of a single pronoun and its elusive antecedent. The historic position of this purported satanic covenant has become the corner stone, surely the stumbling stone, of the end time prophetic interpretation of Daniel's 70th week.

To be sure, after the "fullness of the Gentiles", remnant Israel can and will only be saved during Daniel's 70th Week at the Second Advent of Christ. Therefore, if we analyze Isaiah 59 with Daniel 9 we will discover that these two chapters are shaped by similar literary features, themes and formal structure. Isaiah 59 points directly to Daniel 9. Daniel 9 speaks in response to Isaiah 59. Isaiah 59 defines Daniel 9's illusive covenant and the Person who confirms it.

Both Chapters track the same subject matter in seven parallel divisions. Both chapters are intentionally framed with distinctive words joining them prophetically as literary brethren. They each begin with the distinctive word "face" and both end with the distinctive word "covenant". Both chapters speak to Israel's Redeemer and Deliverer, in both a First and Second Advent Messianic context.

In Romans 11:26, Paul restates the Isaiah 59:20 prophecy about the "Redeemer" from Zion changing the name "Redeemer" to "Deliverer". Both names are capitalized representing the proper name of Israel's Messiah, Yeshua Jesus. Paul prophesizes a Second Coming application to Isaiah's First Advent prophecy about Christ the Redeemer from Zion, who had come, but was affirmatively rejected by the nation of Israel as its Messiah. Paul refers to the Deliverer because at the end of Daniel's 70th week, Christ will save remnant Israel from the oppression of the

7 Romans 11:25-27 8 Romans 11:26; Jeremiah 31:34; Ezekiel 11:19-20; Micah 7:18-19 9 1 Corinthians 14:19 10 Daniel 9:27 11 Isaiah 28:10

3

Antichrist.12 The substitution of the word "Deliverer" moves our inquiry into Daniel 9:27 and the Book of Revelation. Christ, the Redeemer, appeared in Daniel 9:26, but Christ the Deliverer will appear at the end of Daniel 9:27.

Then, in Isaiah 59:21, Paul restates Isaiah declaration saying, "this is my covenant with them, saith the LORD [Jehovah] ; [when I shall take away their sins Romans 11:27] My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD [Jehovah] from henceforth and forever."

Isaiah 59:21 is described by Paul as Israel's salvation covenant.13 This covenant had been deferred pending the "fullness of the Gentiles".14 God's people, Israel, were cast off, but not cast away15 with the national rejection, "cutting off", of Messiah the Prince in Daniel 9:26. This is the clue which leads us to inquire about the time of Israel's salvation. Any student of Daniel 9 understands that remnant Israel will be saved during Daniel's 70th Week.16 This is the connecting link between Isaiah 59 and Daniel 9 which Paul inspirationally declares in Romans 11.

As a result of Paul's linking Isaiah 59 to Daniel 9 we are necessarily lead to the conclusion that the "he" of verse 27 is "Jehovah God"17 and that the "covenant" is Israel's salvation covenant as prophesized in Isaiah 59:21 and as interpreted by Paul in Romans 11.

"Jehovah God" (the "LORD18") is God's personal and covenant name first used with Moses.19 The LORD God is the One who confirmed the Abrahamic covenant20, the covenant which would form the foundation for God's redemptive plans for the Gentiles and Jews.21

Paul's statement that "all Israel shall be saved", must, by the process of elimination, occur during Daniel's 70th Week which is verse 27. To say it would occur outside this week would contradict the goals of Daniel's prophecy as outlined in verse 24. This is a national Jewish salvation as opposed to an individual salvation which is readily available to any Jew who receives Christ during this Age of Pentecost.

Overview Isaiah 59 and Daniel 9

Chapter 9 of Daniel and Chapter 59 of Isaiah are complementary synchronous parallel chapters.

12 Isaiah 10:21-23; Romans 9:27 13 Romans 11:26 14 Romans 11:25 15 Psalm 77:7; Psalm 94:14; Romans 11:1 16 Revelation 12:11, 17, 20:4; Isaiah 10:21-22 17 Isaiah 59:21 18 The "LORD" in the KJB is capitalized indicating that it is the name Jehovah God. 19 Exodus 3 20 Genesis 22:16 21 Galatians 3:8-29

4

Both Chapters contain the following literary devices: (1) shared lexical features, (2) shared themes, (3) shared formal literary structure; and (4) density of shared features. When these literary devices are viewed together a compelling story evolves. It becomes clear that Daniel recognizes that Israel's exile is a result of Isaiah's indictment. Daniel prays confession in response to Isaiah's indictment. Daniel 9 is a response to Isaiah 59. Based on these literary similarities we may conclude that Isaiah 59 is the definitive chapter which interprets Daniel 9 and most importantly, identifies Daniel's elusive covenant. It is as though Daniel were reading the Isaiah scroll and specifically responding to Isaiah in a synchronous and parallel fashion. Isaiah unseals the obscured identity of Daniel's 70th week covenant.

Daniel, as a sealed book, mandates that we search and study the Scriptures in other Bible books. Paul's epistles, especially Romans 11, supports our inquiry and directs us to the correct manner of understanding and unsealing Daniel's covenant.

The Parallel Literary Architecture of Daniel 9 and Isaiah 59

There are seven (7) thematic divisions of Daniel 9 and Isaiah 59. They tell a compelling story and lead us to believe that Daniel 9 was a more definitive extension of Isaiah's prophesy. In summary they are:

I. Daniel 9:1-2 Setting: Daniel in Babylon reading Jeremiah Isaiah 59:1 Setting: God's Throne II. Daniel 9:3-4 Face-to-Face Intimate Relationship Isaiah 59:2 Hidden Face-Separated Relationship III. Daniel 9:5-10 The Confession Isaiah 59:3-8 The Indictment IV. Daniel 9:11-15 Declaration of Judgment Isaiah 59:9-15a Declaration of Guilt V. Daniel 9:16-19 The Plea for Forgiveness Isaiah 59:15b-16a The Need for Salvation VI. Daniel 9:20-23 God Responds to Daniel's Prayer Isaiah 59:16b God Responds to Sin VII. Daniel 9:24-27 Israel's Messianic Salvation Covenant Isaiah 59:17-21 Israel's Messianic Salvation Covenant

5

These companion chapters share distinctive terms which highlight God's intention to join them. Following the introductory settings, each chapter begins with a "face", one facing God and one hidden from God. Both chapters end with the word "the covenant". The terms "face" and "covenant" are unique and distinctive in scripture, that is, they occur infrequently and as such should command our attention. They are like matching book ends.

Comparative Analysis of Daniel 9 and Isaiah 59

The following is a comparative analysis of the literary components of these two chapters. Words and phrases are literary features. The story told by the words form the themes of the various verses. The formal literary structure is the architecture or structural design of the various literary forms and themes. In terms of structure, we can see seven similar divisions in each book's chapter.

These seven divisions each support similar and contrasting themes. Together these elements, words and phrases, themes and structural design, provide a framework within which to evaluate the relationship of the two chapters.

It becomes evident that Daniel was specifically responding, line by line, to Isaiah 59 as he recorded Daniel 9. You will note that I have included some Hebrew letters את in the text. The Hebrew letters are represented by the words which have been [parenthetically] set apart in Scripture citations. These will be discussed in Division VII. Additionally, where the word "LORD" capitalized, it refers to God's covenant name, Jehovah.

A. Criteria for Establishing Relationship between Daniel 9 and Isaiah 59

Division I:

Daniel 9:1-2 Setting: Daniel in Babylon reading Jeremiah Isaiah 59:1 Setting: God's Throne Division I sets the stage for the two Chapters. I Setting: Daniel in Babylon Setting: God's Throne 1 In the first year of Darius the son of

Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;

1 Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:

2 In the first year of his reign I Daniel understood by the books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would

6

accomplish seventy years in the desolations of Jerusalem.

1. Shared Literary Features

There is one shared word in this division. It is the word LORD which is rendered in the Hebrew as Jehovah. Jehovah is God's personal name as the God of Covenants.

2. Shared Themes

The shared theme of this introductory division is use of the name Jehovah God. This is God's name associated with his covenant keeping nature. Daniel informs the reader that he is studying the Book of Jeremiah as it relates to Israel's 70-year exile in Babylon. The Lord God Jehovah is present in each set of parallel verses. It is He who is able to accomplish his purposes which included the desolation of Jerusalem and His ability hear and save His covenant people, Israel. God's word and power resonate from both introductory settings. It is noteworthy that Daniel uses God's covenant name seven times in the Book of Daniel, all of which appear exclusively in Chapter 9. This exclusive use in Chapter 9 punctuates Daniel's intent to establish a divine covenant theme. Isaiah 59 uses the name Jehovah eight times. Together, the usages of the name Jehovah establishes a dominant contextual theme for what follows in these two Chapters as the Lord acting in His covenant relationship with Israel in each of the book's Chapters. Both Chapters conclude with the First and Second Advents of Israel's Messiah.

3. Formal Literary Structure

The literary structure in this division commences with a setting establishing an introduction founded upon the word and power of the Lord Jehovah in each Chapter. In this regard, each Chapter has a similar opening.

Division II. Daniel 9:3-4 Face-to-Face Relationship Isaiah 59:2 Hidden Face-Separated Relationship Division II contrasts the difference between a face-to-face relationship with God as opposed to a hidden face relationship with God.

II Face-to-Face Relationship Hidden Face Relationship 3 And I set [my] את face unto the

Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

4 And I prayed unto the LORD my God, and made my confession, and

7

said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;

1. Shared Literary Features

Division II is striking in its unique usage of the distinctive word "face". In Daniel, it is his face which he sets unto the Lord seeking by prayer and supplications, with fasting and sackcloth and ashes. Daniel is earnest and determined to communicate with the Lord. Daniel also uses God's name Adonai stressing his relationship to his exalted God as Daniel's master, authority, and provider.

The opposing Isaiah verse, we note that God hides His face from Israel which is the opposite from Daniel. It is the Lord God "Elohiym", not Jehovah, who hides his face from Israel because their iniquities have separated them from their God. It is their sins which have caused God to hide His face and shut His ears. God's name Elohiym represents Him as the sovereign authority and creator denoting God as the Supreme God. Elohiym is more often used as a proper name connoting a more impersonal aspect thereby distinguishing Daniel's usage of Adonai.

In verse 4 Daniel prays to the Lord and we know that God hears him immediately. In verse 23, Gabriel informs us that God answered Daniel's prayer at the "beginning of his supplications". God's answer was the result of God hearing Daniel as he prayed in this verse.

In the opposing Isaiah verse, Elohiym has shut His ears. The shared words of Division II are "face" and "hear". While the word "hear" does not appear in the Daniel verses, it is implied. We know that God did hear Daniel in this division because later, in verse 23, He sent out the commandment for Gabriel to visit Daniel at the beginning of his prayer.

2. Shared Themes

There are shared themes in Division II, but they are contrasting or juxtaposed themes. The theme of prayer and hearing, of confession and sins. Daniel prays and confessed while Isaiah suggests that God does not hear because of unconfessed sins and iniquities. The central theme of this Division is one of approaching God and God's receptivity to the approach. Sin and iniquity are obstacles to approaching God without confession of the same.

3. Formal Literary Structure

The order of subject matter in Division II is similar in that it is about approaching God and the impact of unconfessed sin. Daniel is in a relationship with God. God hears his prayers.

8

The opposing Isaiah verse teaches that sin and iniquity impair God's desire to hear apart from a relationship, repentance and confession.

There are similarities in form and structure. Both sets of verses deal with similarities describing the faces of Daniel and God indicative of covenant and damaged relationships.

There is a density of shared literary terms, theme and structure in this Division. Daniel considered Isaiah 59 when he wrote his ninth Chapter choosing to use the term "face" as the opening sign that he was confessing the sins of Israel having experienced the Babylonian exile prophesized by Jeremiah and Isaiah. Daniel was intentionally distinguishing the fact that God's face was hidden and ears shut in the Isaiah passage.

Division III

Daniel 9:5-10 The Confession Isaiah 59:3-8 The Indictment Division III is Daniel's confession of Israel's sins in response to Isaiah's indictment of Israel.

III The Confession The Indictment 5 We have sinned, and committed

iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:

3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.

6 Neither have we harkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.

4 None calleth for justice, nor pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.

7 O Lord, righteousness belongs unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all countries whither thou hast driven them, because of their trespass that they have trespassed against thee.

5 They hatch cockatrice eggs, and weave spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.

8 O Lord, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.

6 Their webs shall not become garments, neither shall they cover themselves with their works: their works are of iniquity, and the act of violence is in their hands.

9

9 To the Lord our God belongs mercies and forgiveness, though we have rebelled against him;

7 Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity, wasting and destruction are in their paths.

10 Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.

8 The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace.

1. Shared Literary Features

There is a multitude of shared words and phrases in Division III. In verse 5 Daniel begins his great intercessory prayer of confession on behalf of Israel. Shared words appearing in both Daniel and Isaiah Division III include iniquity, transgression, sin, judgment, and departing God.

2. Shared Themes

Shared themes from Daniel include wickedness, rebellion, not listened to prophets, confusion of faces, trespassed against God, not obey God's voice. Shared themes from Isaiah included defiled, spoken lies, perverse tongues, conceived mischief, no truth, no justice, trust in vanity, feet run to evil, wasting and destruction of paths. Daniel admits and confesses Israel's sins. Isaiah indicts Israel for its iniquities and sins. Daniel confesses for Israel in response to Isaiah's indictment. There is a shared theme of sin, iniquity and wickedness of Israel. Daniel's is confessed but Isaiah's is not.

At this point the literary pattern is beginning to develop. Daniel is tracking Isaiah intentionally.

3. Formal Literary Structure

In Division III we see a clear order of parallel terms and themes associated with Israel's sins and iniquities. The subject matter is similar. In both Daniel and Isaiah the verses begin with the word "iniquity". Daniel confesses. Isaiah indicts.

In Division III we begin to see an order of parallels in terms, themes and structure. It is as though Daniel is responding in kind to each of the divisions of Isaiah.

There are similarities in form and structure. The opening in Daniel is a confession of sin and iniquity, rebellion and departure from God's precepts. In Isaiah, there is an indictment for iniquity, for lies and perverseness. There is no justice, no truth, just vanity, lying

10

and mischief bringing forth iniquity. The Division closes on similar notes, no obedience to the Lord, no peace, no judgment.

There is a density of shared features in Division III. There is a multitude of shares terms, themes which follow a pattern of shared structure of form and content. There is a developing order of subject matter in the chapters' settings, relationships, and conduct.

Division IV

Daniel 9:11-15 Declaration of Judgment Isaiah 59:9-15a Declaration of Guilt Division IV speaks to a declaration of judgment by Daniel and a declaration of guilt in Isaiah. IV Declaration of Judgment Declaration of Guilt 11 Yea, all Israel have transgressed [thy]

law, even by departing, that they אתmight not obey thy VOICE; THEREFORE the curse is poured out upon us, and the oath that is written in the law of Moses, the servant of God, because we have sinned against him.

9 THEREFORE is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walked in darkness.

12 And he hath confirmed [his] את words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

10 We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.

13 As written in the law of Moses, all [this] את evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.

11 We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.

14 THEREFORE hath the LORD watched upon the evil, and bought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.

12 For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them;

15 And now, O Lord our God, that hast brought [thy] את people out of the land of Egypt with mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done

13 In transgressing and lying against the Lord, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.

11

wickedly. 14 And judgment is turned away

backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.

15a Yea, truth faileth; and he that departeth from evil maketh himself a prey

1. Shared Literary Features

The opening words of Daniel 9:11 are powerful. Daniel says: "Yea, all Israel have transgressed thy law." Isaiah begins in a similar fashion with the phrase: "Therefore, is judgment far from us." Both of these initial verses in Division IV are transitional in nature. Daniel finished his confession in the previous division and now announces the declaration of judgment and acknowledges that the promised curses were poured out on Israel for sin and iniquity. The consequences of Israel's sins have visited this evil upon them. Daniel recognizes the Babylonian exile as God's judgment.

In Isaiah, a declaration of guilt is proclaimed. Verse 9 interestingly transitions to the usage of the "first person pronoun" instead of the preceding Divisions' use of the "third person pronoun". In other words, Israel's sins and iniquities just became personal in verse 9. It is as though Israel knows it deserves judgment and justice, yet it is far away. There is now a sense of remorse beginning in the Isaiah passages. I am reminded of the words "he is just and having salvation" as I consider the direction of Isaiah's discourse.22

The usage of shared terms continues with judgment in Daniel versus no judgment Isaiah. Isaiah's transgressions multiplied sharing the curse of Moses in Daniel verse 12. In Isaiah verse 13 Israel departed away from God while in Daniel verse 11 Israel departed the law to the extent that they might not hear God's voice. The word "truth" appears in Isaiah verse 14 and is declared to have fallen in the street. In Daniel verse 13 the truth cannot be understood absent prayer and turning from their iniquities.

2. Shared Themes

In this Division of Daniel we see that the consequences of Israel's sins and transgressions have resulted in judgment which has taken the form of great evil, wickedness and a curse.

22 Zechariah 9:9: "he is just and having salvation" as the phrase omitted from Matthew 21:5 as Messiah Yeshua rode into Jerusalem at the end of Daniel's 69th week, presenting Himself as the unblemished Lamb of God. By omission we know that at the Second Advent these omitted words will be fulfilled.

12

Conversely, in Isaiah, we note the consequences of Israel's sins and iniquities apart from judgment. They walk in darkness, grope like the blind, stumble at noon, roar like bears, in desolate places like dead men, they have no peace, no salvation, they revolt, uttering falsehood from the heart and speaking oppression. Depravity grows in the absence of judgment.

3. Formal Literary Structure

The order of parallels continues in Division IV. We note that Daniel declares that Israel's sins have resulted in promised and righteous judgment. This judgment has taken the form of the desolations of Jerusalem and the exile of the Jewish people into Babylon.

This is contrasted in Isaiah with no judgment, but emphasizing a more personal declaration of guilt, an admission. The absence of judgment has merely increased sin, wickedness and transgression. The order of subject matter is synchronous developing a pattern where it is clear that Daniel is continuing to respond in kind to Isaiah.

There is similarity in the opening of the Division. The opening is transitional in both Daniel and Isaiah. The subject matter is similar but in opposition. Daniel discusses Israel's judgment and Isaiah discusses the lack of Israel's judgment.

Again there is an increasing density of shared literary terms, themes, form and content.

Division V

Daniel 9:16-19 The Plea for Forgiveness Isaiah 59:15b-16(a) The Need for Salvation Division V deals with Daniel's plea for forgiveness and Isaiah's recognition of a need for salvation. Forgiveness and salvation are related.

V The Plea for Forgiveness The Need for Salvation 16 O Lord, according to all thy

righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.

15b; 16a

: and the LORD saw it, and it displeased him that there was no judgment. And he saw there was no man, and wondered that there was no intercessor:

17 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

13

desolate, for the Lord's sake. 18 O my God, incline thine ear, and

hear; open thine eyes and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousness, but for thy great mercies.

19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.

1. Shared Literary Features

There are no explicit shared terms in this Division. However, Daniel prays prayers of forgiveness as an intercessor for Israel. In the opposing Isaiah verse, God saw that there was no man, and wondered that there was no intercessor. We may imply usage of shared term "intercessor" in an indirect manner.

2. Shared Themes

There is a shared theme which deals with the Lord's view of the overall condition of Israel. Daniel pleads with God to turn away his anger and fury from Jerusalem, His holy mountain, because of Israel's iniquities. In Isaiah, the Lord saw Israel's condition and it displeased Him. He saw that there was no judgment. In Daniel, Israel was experiencing God's judgment, but in Isaiah, there was none.

Daniel ends the Division with a plea for forgiveness. Isaiah ends with God's wonderment that there was no intercessor. Daniel offers a beautiful picture of an intercessory prayer. Daniel was acting as Isaiah's intercessor in Chapter 9 even though Isaiah was prophetically speaking about the Messiah intercessor, yet to come and be disclosed in the closing verses of Daniel 9 and Isaiah 59.

Isaiah's verse which observes that there was no judgment really looks into the future toward the Messiah, the High Priest of the Order of Melchizedek, when all sin would be judged once for all. This is a forward looking form of reconciling judgment.

In Daniel's corresponding verses we observe that Daniel was pleading with God for forgiveness. Repentance and forgiveness are restorative. Daniel wants God to restore His relationship with Israel.

14

Daniel's plea for mercy and forgiveness is based on God's character. He asks the Lord to shine his "face" upon His sanctuary which was desolate for God's sake. He pleads for God to hear. Both of these terms "face" and "hear" are shared terms with Isaiah Division II. Daniel asks the Lord to "open his eyes" and behold the desolations of Jerusalem, the city called by God's name. His plea is for God's great mercies and the honor of His name.

Daniel asks God to hear him and act so as to end the desolations of Jerusalem and restore his people to their homeland. He specifically asks God to no longer "defer" his actions toward Jerusalem and His people. This use of the term "defer" has a later application in Division VII as demonstrated as the gap between the 69th and 70th Week of Daniel's 70 Weeks prophecy. We observe that Daniel is fully aware that God, in His sovereignty, exiles, restores, defers restoration, defers covenant blessings including His redemptive plans.

3. Formal Literary Structure

The literary pattern is Daniel praying as an intercessor while Isaiah wonders about an intercessor. It is a curious statement that the Lord wonders. He is a God of wonders. He knows the end from the beginning. The wonder of this verse 16(a) is that "the man" who would be the "intercessor" is named "Wonderful" Counselor. Perhaps this is a hint of the Messiah who would come later in these Isaiah passages.

Division VI

Daniel 9:20-23 God Responds to Daniel's Prayer Isaiah 59:16(b) God Responds to Sin In Division VI God responds to Daniel through Gabriel and in Isaiah God responds to Isaiah's observations of no judgment, no man, no intercessor to deal with sin. Daniel had been given a vision and Gabriel gives Daniel the skill and understanding to consider the matter and the vision. In the Isaiah verse, Isaiah has a vision of the Arm of the Lord having brought salvation in the righteousness of God's Messiah. The First Advent of this Messiah had been described in Isaiah 53 and Psalm 22. VI God Responds to Daniel God Responds To Sin 20 And whiles I was speaking, and

praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;

16b Therefore his arm brought salvation unto him; and his righteousness, it sustained him.

21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the

15

beginning, being caused to swiftly fly, touched me about the time of the evening oblation.

22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

23 At the beginning of thy supplications the commandment came forth, and I am come to show thee, for [thou] האת art greatly beloved: therefore understand the matter and consider the vision.

1. Shared Literary Features

a. Shared words

There are no directly shared terms in this Division. However, there may be an indirect implication of shared terms "arm of the Lord" and His "mighty hand". In Daniel verse 21 Gabriel "touched" Daniel. It is very likely that this touching represents the mighty hand of God comforting Daniel and imparting power and authority in divine skill and understanding. The breath of God23, the Holy Spirit, surely imparted understanding of the matter too, as God recognizes the very close covenant nature of the their relationship with the phrase "thou are greatly beloved".

2. Shared Themes

In both Daniel and Isaiah passages the shared theme is that God responded to Daniel's prayer and Isaiah's indictment in visions, revelations and understanding. In Daniel's case, God responded to the intercessory confessional prayer of Daniel on behalf of his people. God had given Daniel a vision, but he did not understand it. Gabriel explained that Daniel would be given the necessary skill and understanding to consider the matter and the vision.

In the Isaiah verse, God had responded to Isaiah's preceding indictment of His people's sin problem with a salvation of God's own design. The vision is of a salvation based on God's righteousness. It would be a salvation involving a man (God's Son) and God's righteousness. This God man, the Messiah Yeshua Jesus, would bring salvation to God's

23 The "[thou] האת " in verse 23 is translated from the three Hebrew letters Aleph Tav Hey. This is a direct object messianic marker, the name of Yeshua as the "Alpha Omega" or "Aleph Tav" with the Hebrew letter "hey" being understood as divine breath or revelation. We understand that Daniel is in a covenant relationship with Jehovah by the usage of these three letters.

16

people. Isaiah's words speak in a general sense to God causing His Son to be born as the Savior of God's people and that righteousness would be banner of His life. God's salvation would be of a simplistic design which would be hard for Daniel's people to understand and believe24.

In both the Daniel and Isaiah divisions, God began to reveal the nature of God's redemptive salvation plans for Daniel's and his people.

3. Formal Literary Structure

These two passages share a similarity in that each represents God's response and both look forward to the completion of God's redemptive plans for Israel speaking to the First and Second Advents of Messiah Yeshua Jesus.

In the Daniel passages, God responded to Daniel's intercessory prayer with Gabriel, God's angelic messenger. God's response was the 70-Weeks prophecy which forms the prophetic foundation for the First and Second Advents of Israel's Messiah, Yeshua Jesus. God's answer was Messianic.

In the Isaiah verse, God responded to the sin problem with God's personal form of salvation in His righteousness. Isaiah speaks to the "arm of the Lord", the strength of His covenant25, as would be expressed in the Son of God's righteous self-sacrificial atonement offering for sin, once for all.26 It will be the "arm of the Lord" which will redeem and save Israel.27 God's answer was also Messianic.

These two messianic responses, both lead to the First and Second Advents of Israel's Messiah at the conclusion of both chapters.

Division VII

Daniel 9:24-27 Israel's Messianic Salvation Covenant Isaiah 59:17-21 Israel's Messianic Salvation Covenant Division VII is critical to a global understanding of God's redemptive plans, for the Jew first, and then for all who would receive God's salvation.

VII Israel's Messianic Salvation Covenant

Israel's Messianic Salvation Covenant

24 Seventy weeks are determined upon thy people and upon thy holy city,

17 For he put on righteousness as a breastplate, and an helmet of salvation

24 Isaiah 53:1 25 Genesis 3:15; Genesis 22:16-18; 1 Chronicles 16:16-17; Psalm 105:8-10 26 Hebrews 10:10 27 Psalm 77:15

17

to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesy, and to anoint most Holy28.

upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak.

25 Know therefore understand, that from the going forth of the commandment to restore and to rebuild Jerusalem unto Messiah the Prince shall be seven weeks, and three score and two weeks29: the street shall be built again, and the wall, even in troublous times.

18 According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies, to the islands he will repay recompense.

26 And after three score and two weeks shall Messiah be cut off30, but not for himself31: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

19 So they shall fear [the] את name of the LORD from the west, [his] את glory from the rising of the sun. When the enemy shall come like a flood, the Spirit of the LORD shall lift up a standard against him.

27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease32, and for the overspreading of abominations he shall make it desolate, even until the consummation33, and that determined shall be poured upon the desolate.

20 And a Redeemer34 shall come from Zion, and unto them that turn from transgression in Jacob, saith the LORD.

21 As for me, this is [my] אתז covenant with them, saith the LORD, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the

28 Luke 1:35, Isaiah 49:7 29 John 12:12-13 30 Matthew 27:35, Hebrews 2:9, Matthew 27:50, Isaiah 49:6 31 Isaiah 49:6 32 Isaiah 42:8, Isaiah 53:11 33 Isaiah 28:22 34 Luke 2:38

18

mouth of thy seed's seed, saith the LORD, from henceforth and for ever.

a. Shared Literary Features

a. Shared Words

There are seven shared and similar words in Division VII. The shared words are righteousness, transgression, flood and covenant. Shared similar words are Messiah/Redeemer, most Holy/Zion and everlasting/forever.

1. righteousness/righteousness 2. flood/flood 3. Messiah/Redeemer 4. transgression/transgression 5. most Holy/Zion 6. covenant/covenant 7. everlasting/forever b. Shared Themes and Formal Literary Structure There are seven shared themes. The shared themes are the First and Second Advents of Messiah, the covenants of salvation, judgment, Redeemer and Messiah, and Deliverer and Messiah. 1. First and Second Advents of the Israel's Messiah 2. Redeemer/Messiah 3. Deliverer/Messiah 4. Judgment 5. The Covenant Themes 6. Everlasting and Forever 7. Share Numeric Features: Seventy Sevens 1. First and Second Advents of Israel's Messiah In Daniel we learn of God's six goals for Israel in verse 24. These goals solve the problem with transgression, iniquity and sin. The end result is everlasting righteousness, the end of prophecy and establishing God's throne by the anointing of the Most Holy. The fullness of God's promises to Abraham, Isaac and Jacob, the covenant promises are fulfilled commencing with the conclusion of both chapters.

19

Messiah, the Prince, will be put on His breastplate of righteousness and helmet of salvation, but will be rejected by His people and cut off35, put to death, but not for himself, but that through Him all might come to salvation. As an atonement offering, He would die once for all.36 Daniel's prophecy confirms this in verse 26. While Isaiah 59 is silent on His death, verse 17 expresses His First and Second Advent application based on his attire. At His first appearance, He wore a breastplate of righteousness and a helmet of salvation as He did battle with the god of this world, Satan. In his second appearance, he will put of garments of vengeance clad with a cloak of zeal. These two Isaiah descriptions are complementary with Daniel 9:26 and 27 which represent the Messiah's First and Second Advents. Isaiah continues in judgment in verses 18 and 19. However, in verse 20 we return to his first appearance as the Messiah/Redeemer who comes from Zion. Verse 20 has a First and Second Advent application. Isaiah refers to the Messiah Redeemer First Advent. Verse 20 also has a Second Advent application, as taught by the Apostle Paul and confirmed by Joel. Messiah's second appearance to Israel is that of Deliverer. Later, in His second appearance, He comes from Zion as the Lord of salvation37, the Deliverer38 of His people from the oppression of the Antichrist. 2. Messiah and Redeemer Daniel refers to "Messiah the Prince" in verse 25. Isaiah calls him the Redeemer from Zion. The psalmist speaks to the ultimate salvation of Israel when the Lord brings back the captivity of His people39. 3. Messiah and Deliverer Daniel's "Messiah the Prince" of verse 25 is the counterpart, the "Redeemer from Zion", in Isaiah's 20th verse. He is the Messiah ben Joseph, the suffering servant of Psalm 22 and Isaiah 53. Hidden in the New Testament, the Apostle Paul interprets Isaiah's 20th and 21st verses by altering words. Paul makes a Second Coming application of verse 20 changing the name "Redeemer" to "Deliverer".40 So, given Paul's interpretive revelation of Isaiah's 20th verse we must make a second thematic application. The application is that "Messiah the Prince" will be promoted to

35 Isaiah 53:8 36 Hebrews 10:10-12 37 Psalm 14:7 38 Romans 11:26; Joel 2:32 39 Psalm 14:7, Isaiah 11:11-12 40 Romans 11:26

20

Messiah the King, Messiah ben David, the Deliverer of Israel. The Lord Yeshua Jesus will deliver remnant believing Israel from the Antichrist at His Second Coming, the Day of the Lord. This is in agreement with the Book of Revelation.41 4. Judgment Daniel speaks to judgment following the death of Messiah the Prince. Daniel states that the people of the prince that shall come would destroy Jerusalem and the Temple. This event occurred in 70 A.D. at the hands of the Roman legions and their local conscripted soldiers. This destruction, one of Zechariah's horns of scattering42, initiated the dispersal of the Jews which ended in 194843. Isaiah verses 18 and 19 speak of judgment and the Day of the Lord. Daniel's 27th verse represents the Day of the Lord. 5. The Covenant Themes a. Covenant of Daniel's 27th and Isaiah's 21st Verses The covenant of Daniel's 27th verse is the same covenant of Isaiah's 21st verse. They are one in the same. We are lead by Daniel, who through the use of literary devices, invites us to this inescapable singular conclusion based on the prior symmetry of the two chapters. To say otherwise, would contradict the literary devices which invite this reliance. Daniel used shared content mirrored in parallel fashion. His shared themes are mirrored in parallel fashion. The opening divisions share the distinctive word "face". The closing verses share the distinctive word "covenant". Daniel's use of form and structure is necessarily by intentional design. Daniel, in addition to studying Jeremiah, was studying Isaiah 59 and his response was Daniel 9. This multitude of shared literary, thematic and structural form is undeniable. Daniel's covenant is Isaiah's covenant. Remnant Israel will be saved. This is confirmed by the Apostle Paul where Paul quotes Isaiah 59:2144, but interprets the covenant as the one which saves Israel. We can know that this salvation can only occur during Daniel's 70th week because it ends the 70 Weeks prophecy. b. The Covenant Name of the Lord

41 Revelation 1:9, 19:16, 21:6, 22:13,16 42 Zechariah 1:19: See Article: Six Blood Moons: Apocalypse Israel 2017 43 Isaiah 11:11 44 Romans 11:26-27

21

Daniel uses God's covenant name, Jehovah, seven times in Chapter 9. Daniel never used God's covenant name in any other chapter. Daniel is emphasizing the covenant theme of his ninth chapter. Isaiah uses the Lord's covenant name Jehovah eight times in Chapter 59. Both chapters emphasize God's covenant keeping name. c. The Strength of the Covenant: Direct Object Markers The use of direct object markers is a curious artifact in the Hebrew language which should command a measure of attention when studying the Scriptures of truth. The direct object markers are represented by Hebrew letters את in the table above. In Daniel they appear as the "aleph tav" ("AT"). There is some controversy surrounding their meanings, but that should not prevent the prophecy student from considering them as an analytical tool for understanding the Scriptures. As background, the first usage of the AT is in Genesis 1:1. Genesis 1:1 has seven Hebrew words, six of which have been translated into English. Word four45, the central position of the seven words was not translated. If word four represents the Messiah Lord Yeshua Jesus, then John confirms this fact in John 1:1 where he says "In the beginning was the Word, and the Word was with God and the Word was God." Another fascinating example is found in Zechariah 12:10 where Zechariah says, "and they will look upon me את whom they have pierced...". Jesus declares his name is the Alpha and Omega or in Hebrew the Aleph Tav 45 F

46. The evidence for the messianic aspect of the AT markers is undeniable and overwhelming. A complete discussion of the AT and their derivatives is beyond the scope of this article. William H. Sanford has written the seminal work on this subject matter.47 It is my belief that the AT's are Messianic Markers denoting a covenant relationship and, or presence of the Messiah. Daniel uses five AT's in verses 3,11,13, 15, and one derivative usage, the "Aleph Tav Hey" in verse 23. This is six AT appearances. Needless to say, Isaiah's 21st verse supplies the missing AT אתז derivative, which would have preceded the word "covenant" in Daniel's 27th verse, had it not been sealed, completing a perfect seven just as in his usage of God's covenant name seven times. My point is that Daniel is shouting out God's covenant relationship with Daniel and his people in Chapter 9. These covenant relationship names and markers are hidden in plain sight. 6. Everlasting and Forever

45 The Hebrew Menorah candelabra has seven stems. The center stem is believed to represent the Messiah. 46 Revelation 1:8, 22:13 47 Sanford, William H., The Messianic Aleph Tav Scriptures, 2013

22

Both Daniel 9 and Isaiah 59 conclude with the theme of eternity. One of the results of Daniel's 70 Weeks prophecy is that it brings in "everlasting righteousness". In Isaiah's 21st verse, God makes an eternal declaration. He says: "My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and forever."

7. Shared Numeric Features: Seventy Sevens

There is a definite indirect shared numeric feature involving Daniel's "seventy sevens" of verse 24. We know from Paul that remnant Israel will be saved during Daniel's 70th Week. We know that God will forgive Israel's sins at the time of His Second Advent.48 The Lord Jesus confirms this forgiveness and attending salvation. Jesus says that a Jew should forgive his brother's sins, not seven times, but seventy times seven times.49 Therefore, Jesus confirms that the Lord will forgive His Jewish brothers in the time of Daniel's 70th week, concluding the seventy sevens. While this "seventy sevens" theme is not directly linked in Isaiah's 21st verse, Israel's salvation, is confirmed by Paul in Romans 11. The Lord's forgiveness and salvation is associated by Jesus in His Matthew 18 discourse. Forgiveness and salvation are the themes of Division V. We arrive at this understanding beginning in Matthew 18:22, then move to Romans 11:25 and 26 where Paul interprets Isaiah 59:20 and 21 and then finally end at the conclusion of the matter in Daniel 9:27.

CONCLUSION

The comparative analysis of Daniel 9 with Isaiah 59 demonstrates intentional shared literary features, intentional shared themes and an intentional formal literary structure. These similarities were intended by divine design.

The order of parallels in subject matter, the framing of each chapter with the same uniquely distinctive words, the mimicking of content, all invite the student to inquire about God's purpose in these prophetic passages.

What is Daniel's purpose in using these words, themes and structure ? Is he just adding detail to Isaiah's work or is he intentionally providing the clues to unsealing the obscurity in the 70 Weeks prophecy ?

Daniel was surely responding to Isaiah's indictment praying in the hope that God would restore Israel's legacy of serving and honoring the Lord God. Daniel set his face seeking God as he observed that the God in Isaiah had hidden His face from Israel. Then Daniel embarks upon a passionate intercessory prayer of repentance seeking God's forgiveness. Daniel was fully aware that the Isaiah passage spoke about messianic salvation and righteousness. Daniel noticed the dual nature of God's righteousness balanced with God's zealous vengeance in judgment. Daniel 48 Romans 11:27; Jeremiah 31:34 49 Matthew 18:22

23

was fully aware that God would send the Messiah/Redeemer and would ultimately fulfill all of His promises to Abraham.

The prophecy which Daniel received was unexpected because the Messiah would be cut off, there was more judgment from the prince to come and a covenant would need confirmation before the end of the prophetic times.

Daniel's covenant has been the elusive prize of prophecy students for centuries. Daniel invites us to consider that his covenant is the same covenant of Isaiah 59. It is Isaiah's covenant which Paul associates with saving remnant Israel in Daniel's 70th week.