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regard to the duration of the time in which Israel and Judah should be chastised.

In respect to this account of the prophet's symbolic action, we may remark, first, that it would be absurd to suppose that the symbol should be of as long continuance as the thing symbolized. The symbolic actions were to be performed by one individual, and therefore could not continue for 390 years, and after that for 40 years more. Of course, if Ezekiel were in person to exhibit the symbols enjoined, there was no feasible manner of doing this, except by making a short period the symbol of a long one, i. e. a day to symbolize a year.

Whether the prophet actually performed the symbolic actions in question, or not, is of no consequence to the present discussion. The representation that such a symbol was to be exhibited, would convey the same instruction for substance to the Jews, as the acting of it all out. We could only say in the latter case, that the vividness of the representation would be augmented. But,

Secondly, the prophet is expressly told, in this case, that one day is to be the symbol of a year. Why? Plainly because it would never enter the mind of himself or of any other man, that such could be the case, unless he were expressly informed of it. What bearing then, in the way of analogy, does or can this have upon the designations of time in Daniel and in the Apocalypse? Certainly none; for in these books we have no information given of such a nature. The writers never once hint at such a mode of interpretation. What follows, then, except that we must interpret these books in the usual way? A special communication to Ezekiel was deemed necessary, in order to his understanding that days would or could be the symbols of years. Such a communication was in fact necessary; for nothing can be more natural to all men, than to inter

pret plain designations of time in the simple and usual way. To prevent Ezekiel from doing so, the symbolic significancy of days is a matter of express injunction. This of course constitutes a good and adequate reason, for adopting the symbolical meaning of the word day in the passage before us.

But how is it with the designation of times in Daniel and in the Apocalypse, where no such injunction or explanation is given? There can be, as it seems to me, but one answer to this question; which is, that those times are of course to be reckoned in the usual manner. Instead of being aided, then, by an appeal to Ezek. 4: 5, 6, we find that a principle is in fact recognized there, which makes directly against the interpretation that we are calling in question. The express exception as to the usual mode of reckoning, which is there virtually made, goes, under such circumstances, directly to show that the general rule would necessitate us to adopt a different interpretation.

The same principles apply to another passage in Num. XIV., to which appeal has more recently been made by some with great confidence. When Moses was approaching the land of Canaan, spies were sent out to go and search the country, and make report concerning it on their return. They were 40 days in executing this mission; and when they returned, most of them gave in a bad report of the land, which occasioned great discontent and rebellion in the camp of Israel. This was displeasing to God, and he declared that Israel should wander in the desert for 40 years, each year corresponding to one of the 40 days during which the spies had been absent, Num. 14: 33, 34.

Here now we perceive at once, that the whole is dependent on special divine appointment. Had the declaration been, that 'Israel should wander in the desert accord

ing to the time in which the spies had been absent,' would any one have ever supposed that 40 years were meant? It is conceded that they would not, in the very fact that express mention is made, that days are to stand as the symbols of years. Without a declaration of this import, no one would ever have surmised that the case was such. Now as neither Daniel nor the Apocalypse ever mentions such a mode of counting days for years, what else can we do, but follow the common laws of language in the interpretation of their predictions?

It should be noted, also, that both the cases above recited are dependent on and connected with the duration of symbolic and significant actions. These actions from their very nature must be of short continuance, in order to be a proper means of instruction for the generation then living; but to reason from these to cases like those in Daniel and John, where no symbol of the nature in question is employed, must, as one would naturally suppose, be deemed very inconclusive and unsatisfactory by every considerate man. In Ezekiel and in Numbers, a short period of days in which certain actions are performed, is made the symbol of a long period in which a continued and important series of actions and occurrences are to take place. But in the Apocalypse and in Daniel, there is merely one simple designation of time during which future events are to take place.

Since then the instances in Ezekiel and in Numbers are plainly so dissimilar to those in the other books named, it is no wonder that Joseph Mede did not venture to appeal to them in support of his supposition. He has appealed, however, to Daniel 9: 24; and as others have followed him in this appeal, it will be necessary briefly to examine this passage.

Daniel had been meditating on the accomplishment of

the 70 years of exile for the Jews which Jeremiah had predicted; Jer. 25: 12. 29: 10. Dan. 9: 1–3. At the close of the fervent supplication for his people which he makes, in connection with his meditation, Gabriel appears, and announces to him that "Seventy sevens are appointed for his people," as it respects the time then future, in which various and very important events are to take place. Our translation renders the words y, seventy weeks. But throughout the Scriptures there is, if we except three instances in the book of Daniel, no such form as byg which means weeks. This is only and always niyay or

therefore, which is a regular , שָׁבְעִים The form שָׁבוּעוֹת

masculine plural, is no doubt purposely chosen to designate the plural of seven; and with great propriety here, inasmuch as there are many sevens which are to be joined together in one common sum. The manner in which I have translated the word in question, therefore, gives an exact representation of the Hebrew original. Daniel had been meditating on the close of the 70 years of Hebrew exile, and the angel now discloses to him a new period of seventy times seven, in which still more important events are to take place. "Seventy sevens," or (to use Greek phraseology) "seventy heptades are determined upon thy people." Heptades of what? Of days, or of years? No one can doubt what the answer is. Daniel had been making diligent search respecting the 70 years; and, in such a connection, nothing but seventy heptades of years could be reasonably supposed to be meant by the angel. But independently of this, the nature of the case is sufficient. Years are the When the an

measure of all considerable periods of time. gel speaks, then, in reference to certain events, and declares that they are to take place during seventy heptades, it is a matter of course to suppose him to mean years. If

he had not meant so, then some word would have been added in order to render it plain what his meaning was.

And so it actually happens, in Dan. 10: 2, 3, where he again employs the peculiar plural, D. But as the period designated in the last passage has respect to a season of fasting which the prophet had kept, and as this could not be a period of three years, so the writer adds, after the words three sevens (in our version, three whole weeks), word D, days. He fasted "three sevens as to days" is a literal and grammatical version. This means, indeed, three whole weeks, as our version has it; but the shape of the Hebrew expression is different from this.

the

These examples render it quite plain, therefore, that when, in Dan. 9: 24, the angel speaks of seventy heptades he must of course be understood as meaning so many heptades of years=490 years. He has not made days at all the representative of years, in this case, but merely and simply designated the number of years. And as to chap. 10: 2, 3, surely no one will contend that Daniel fasted twenty-one years; which must be the conclusion, however, if days are to be regarded as the representatives of years, in the writings of this prophet. But in 9: 24, as has been said, days are not brought at all into question. The phraseology employed (seventy heptades) is indeed elliptical; yet it is not at all obscure, for every mind spontaneously supplies the word years, in such a connection.

The appeal to Daniel, then, for an example of employing days for years, is certainly not well directed, when made to the passage in question. Indeed, the exact contrary of such a usage is manifest, when we read onward only six verses more; for in 10: 2, 3, the ground assumed would necessarily make Daniel to say, that he fasted in the most rigid manner for twenty-one years? The credibility of this, on any ground, needs not to be argued against.

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