Textual Variants in the Book of Daniel

70 weeks | Susanna | Prayer of Hananiah | Bel and the dragon

 

 

Introduction:

1.           Outside the variants discussed herein, the book of Daniel is essentially identical between the Masoretic text (MT) and the Septuagint (LXX).

a.             The Greek (LXX) translation of Daniel would have been very early in the production of the Greek Tanakh (probably before 200 BC) after the Torah was completed in 282 BC.

b.             Susanna on the other hand, was created around 100 BC based upon internal evidence.

2.           Catalogue of Variants in the book of Daniel:

a.             The addition of the prayer Hananiah, Azariah and Mishael in Dan 3:24-90

b.             Two apocryphal books added as an appendix after chapter 12: Susanna, Bel and the Dragon.

c.              The alternate text of Daniel 9:24-27 of the messianic prophecy of the 70 weeks.

3.           These additions, however, were read by the early church and included in the first full edition Bible’s we know of: Codex Vaticanus 350 AD.

4.           We find two different prophecies in the Bible for 490 years:

a.             The Babylonian captivity of 70 years was computed because Israel had not kept the land sabbath since the destruction of Shiloh in 1094 BC down to the beginning of the captivity in 605 BC (490 years). The 70 years of continuous land Sabbaths compute to 490 years where every seventh year was a land sabbath never kept. It was EXACTLY 490 years!

b.             Daniel’s 70 weeks began in 458 BC with the decree of Artaxerxes’ 7th year (Ezra 7:7-26). 33 AD is the year Christ was crucified and rose from the dead and this is EXACTLY 490 years!

5.           The Assumption of Moses (written in 10 AD) has the Messiah coming in 29 AD, an exact match for Jesus Christ to begin his ministry in 30 AD.

 

I. Archeological and literary details about the manuscript of Daniel:

1.           In the [Hebrew] Masoretic Text, Daniel is recorded in two languages. Daniel 1:1–2:4a and chapters 8–12 are in Hebrew, while Daniel 2:4b through the end of chapter 7 (7:28) is in Aramaic. This is one of the biggest puzzles in Daniel because the language divisions are not where one might expect. As noted earlier (see “Genre”), the natural division is between chapters 6 and 7, because chapters 1–6 are stories about Daniel and his friends told in the third person; chapters 7–12 are Daniel’s visions, mostly in the first person. Based on literary analysis, then, one would anticipate that if two languages were to be used, the first six chapters would be in one language and the last six chapters in another. However, it is not that way. Surprisingly, the first story is in Hebrew but the rest are in Aramaic. Likewise, the first of Daniel’s visions is in Aramaic but the rest are in Hebrew.” (UBCS, Daniel, W. B. Nelson, p 20, 2013)

2.           The Septuagint (LXX) inserted a lengthy apocryphal passage after Daniel 3:23, known as the Song of the Three Young Men. The apocryphal Susanna appeared in the LXX as a thirteenth chapter and the twin narratives Bel and The Dragon as a fourteenth chapter.” (The College Press NIV Commentary: Esther and Daniel, M. Mangano, p 133, 2001 AD)

3.           The Qumran fragments attest the same combination of Hebrew and Aramaic as the MT. The shift from Hebrew to Aramaic at 2:4b is attested in 1QDana. The shift from Aramaic to Hebrew is attested in 4QDana and 4QDanb. The Hebrew prayer in Daniel 9 is attested in the fragmentary 4QDane, but the text of chap. 3 in 1QDanb did not contain the prayers that are found in the versions (this is also true of 4QDand). The Qumran fragments also generally support the consonantal text of the MT. Most of the variants are orthographic, phonological, or morphological. There are some cases, however, where the scrolls enable us to correct the MT” (Hermeneia, Daniel, J. J. Collins, p3, 1993  AD)

4.           None of the lxx additions to Daniel is represented in the Qumran texts, and since they were not in the Hebrew/Aramaic mss either it has been assumed that they originated outside Palestine, possibly in Egypt. This would easily explain their acceptance in lxx, which was translated in Alexandria.” (TOTC, Daniel, J. G. Baldwin, p 78, 1978 AD)

5.           “It has generally been held that the Greek versions which contain the deuterocanonical or apocryphal “Additions to Daniel”—Greek 3:24–90 and the narratives of Susanna, Bel, and the Dragon—represent only the Old Testament list of sacred books accepted by Jews in Egypt where the LXX was translated. But since, as already shown above, Theodotion-Daniel was produced in Asia Minor or Palestine (or possibly Syria-Mesopotamia) in pre-Christian times, and since both the LXX and Theodotion-Daniel contained the “Additions”—there is no cogent evidence to the contrary—then the canonical status of the longer Greek form of the book among Jews should be re-examined and re-evaluated. Indeed, it would appear less than accurate to speak of the “Additions” as being sacred only in Egyptian Jewish circles while in fact the fourteen-chapter Theodotion-Daniel was published and undoubtedly received as a holy book also by many Jews in Palestine or Asia Minor during the first century b.c.” (AYBC, Daniel, L. F. Hartman, p 83, 2008 AD)

 

II. Daniel: The 70 Weeks of Daniel 9:24-27 from Codex Vaticanus

A. Correct interpretation of Daniel 9:24 and the 70 Weeks:

1.       The 70 weeks = 7 x 70= 490 years

2.       It start with the decree to rebuild Jerusalem in April 458 BC (Ezra 7:7-26)

3.       The last week is the resurrection of Christ in April 33 AD

4.       Jesus the Messiah rose from the dead 490 solar years to the very day Artaxerxes issued his decree:

a.         The decree to rebuild Jerusalem in Ezra 7:7-26 records Ezra departing Babylon for Jerusalem on 1st Nisan (first month in Jewish Calendar) in the 7th year of Artaxerxes in 458 BC which translates to 8 April 458 BC (Julian calendar) and to 3th April 458 BC (Solar/Gregorian Calendar).

b.        The resurrection of Jesus was on 16th Nisan 33 AD (Jewish Calendar) which translates to 5 April 33 AD (Julian calendar) and to 3rd April AD (Solar/Gregorian Calendar).

c.         The solar calendar (Gregorian Calendar) is God’s Calendar for a year because it is the exact time it takes the earth to orbit the Sun.

d.        Today we use the Gregorian Calendar which requires leap years to keep it is in sync with God’s solar calendar. The 490 years of Daniel’s 70 weeks is exactly 490 solar years to the very day.

 

B. Post 70 AD false NON-MESSIANIC interpretation invented by Jews about the destruction of the Jerusalem temple in 70 AD:

1.      Daniel 9:24-27 was a major irritant to the non-believing Jews who rejected Christ because it had been universally interpreted as a messianic prophecy for the messiah to come in 33 AD AND the Christians pointed this out as proof  on a regular basis.

a.       It was one of two texts that ushered in the Messianic fever from 31 BC to 33 AD.

b.      Jews at the time of Christ universally interpreted the ending of the last of 70 weeks around 33 AD.

2.      After 70 AD: Josephus was the first Jew to redefine the 70 weeks of Daniel 9 in a non-messianic interpretation.

a.       Josephus said: “But now, what did most elevate them in undertaking this war, was an ambiguous oracle (Dan 9:24) that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” (313) The Jews took this prediction to belong to themselves in particular and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea.” (Josephus Wars 6.312–313)

b.      Josephus downplays the passage by calling it “ambiguous”. Whereas all the Jews before the birth of Christ viewed Dan 9:24 as a messianic prophecy, Josephus paved the way for all Jews after him to remove any messianic notion from Daniel’s 70 weeks.

c.       Josephus says that Roman Caesar Vespasian (69-79 AD) was the object at the end of the 70 weeks of Daniel. No connection is made with the messiah in any way.  Josephus equated the “anointed man” with Vespsian (at the hands of Titus) in 70 AD. Keep in mind that Josephus was under hire by the Romans as their “official war historian”. Making Vespasian the “anointed” of Dan 9:27 would flatter the Romans, and given no other options, chose to reinterpret the prophecy in a non-messianic way.

d.      “Whom, then, does JOSEPHUS take to be 'the anointed one, the prince' who came at the end of the 70 weeks, between 63 and 70 A.D.? In Wars of the Jews 6.312-213, he interprets the Son of Man who comes in the fourth world-empire and becomes ruler of the world (Dan. 7, 13) as the emperor Vespasian. The date is exactly right for 'the anointed one, the prince' to be interpreted in the same way. However, Vespasian was not 'cut off', as the 'anointed one' was, so can hardly have been viewed by JOSEPHUS as fitting this role also. (Daniel 9 and the date of messiah's coming in Essene, Hellenistic, Pharisaic, Zealot and early Christian computation; Roger T. Beckwith, Revue de Qumrân, Vol. 10, No. 4, p 535, 1981 AD)

3.      160 AD: Seder Olam 100% redefines the 70 weeks of Daniel in the most anti-Christian way possible:

a.       Seder Olam sought to disconnect Jesus Christ from the fulfillment of the 70 weeks of Daniel 9:24. Daniel’s prophecy of 70 weeks is redefined from the decree to rebuild Jerusalem to the Messiah to the period between destructions of the first and second temple. The actual period is 587 BC + 70 AD = 657 years not 490 years. Seder Olam must erase 167 of their own Jewish History to make the 70 weeks of Daniel fit their new, non-biblical interpretation. The Jews must have held a grudge against the Persians because they got their kingdom rule slashed from 205 years down to a ridiculous 52 years (actual is 539-333 BC) in order to disconnect the 70 weeks prophecy of Daniel 9:24-27 from ending the year Jesus was crucified in 33 AD. All Jews today believe Seder Olam is the truth, when it is a lie, a fabrication and a fiction that directly contradicts the Jewish Hebrew Torah in regard to Daniels prophecy in Dan 9:24.

c.       “Up to A.D. 70, the different Pharisaic dates for the coming of the Messiah, and the different reckonings of the 70 weeks which they implied, must have existed among the rabbis as three rival interpretations. After A.D. 70, however, when the Messiah had not come as expected, but the desolation also foretold in Daniel 9 (verse 26-27) had, it was natural both to tie the end of the 70 weeks to A.D. 70 and also to adopt a non-Messianic interpretation of the prophecy. This is precisely what we find in Seder Olam Rabbah. In consequence, the dates of A.M. 4000 (242 A.D.) and A.M. 4231 (473 A.D.) for the coming of the Messiah became the only ones still current, but, as the 70 weeks were now tied to 70 A.D., the rival interpretations of the 70 weeks associated with these other dates were dropped, and the dates were simply retained by themselves, as unexplained traditions.” (Daniel 9 and the date of messiah's coming in Essene, Hellenistic, Pharisaic, Zealot and early Christian computation; Roger T. Beckwith, Revue de Qumrân, Vol. 10, No. 4, p 536, 1981 AD)

 

C. Daniel 7:24-27 from the Septuagint, LXX, Codex Vaticanus:

1.      Comments by Steve Rudd are Red in (brackets)

2.      “Seventy sevens (490 yrs) have been decreed upon your people and upon the city, Zion, to complete the guilt, to deal with the unjust offenses and to wipe away the injustices (blood/cross) and to fully understand the vision (not seal up) and to establish everlasting righteousness and to complete the visions (fulfill) and the prophet and to delight in the holy of holies. (church) And you will know and understand and rejoice, and you will find commands to respond, and you will build Jerusalem, the city, for the Lord. (Ezra 7:7-26. Start 1st week at decree: 1 Nisan 458 BC) And after (ie. during messianic window 26-33 AD) seven periods of seven (458-409 BC) and sixty-two periods of seven (409 BC - 26 AD), an anointed place will be removed, and it will not be. (Physical Temple abolished, veil torn: Col 2:14) And a kingdom from among the nations (Rome) will despoil the city (Jerusalem) and the holy place (temple) along with the anointed one, (Christ) and his end will come (cross) with destructive anger (Ps 2) until the set time of the consummation. (Resurrection) There will be war upon war. (Rev 12: War in heaven while Christ in grave) And the covenant will be made strong for many, and it will recover again, (Resurrection) and it will be built up in breadth and length. And at the end (not the middle of week 70) of the appointed times, and after seven periods of seventy appointed times and sixty-two years during the set time of the consummation of war, then the desolation will be taken away (resurrection) when the (new) covenant prevails for many weeks (after the 70 = eternity). And at the completion of the period of seven (end, not middle at 3.5 yrs), offering and drink-offering will be taken away, (Old covenant abolished) and upon the holy place (physical temple) there will be an abomination of desolation (considered unclean) until the end (33-70 AD). And a determined final destruction (Extinction of Mosaic Judaism in 70 AD) will be rendered upon the one (Jews killed Messiah) making desolate. (Codex Vaticanus, 350 AD)

 

D. Variants Between Christian LXX and Jewish MT in Daniel 9:24-27

1.       The textual variance in Daniel 9:24-29 is irrelevant today because it has already served God’s original purpose of generating “messianic Expectation” at the time of Christ.

a.         "So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it." (Isaiah 55:11)

b.        Jesus said “Scripture cannot be broken!” John 10:35

c.         God provided multiple copies of His original word today in both the original language of Hebrew and the translated Greek.

d.        So when the Jews corrupted the text of Daniel 9:24-29 for anti-Christian purposes, it was 150 years too late because God designed the text to create expectation for the coming of the Messiah between 31 BC and 33 AD and it “accomplished what God desires” (Isaiah 55:11)

2.       Christians have always had difficulty how Daniel 9 prophecies the crucifixion of Christ in the middle of the 70th week, 3.5 years) before the end.

a.         The most common interpretation is that the conversion of Gentile Cornelius was the final event prophesied by Daniel. In other words, salvation is brought to the entire world only after Acts 10. The problem with this, is that Acts 10 dates to 39/40 AD and should be abandoned.

b.        However, when you read the text from the Septuagint, Codex Vaticanus, Jesus is crucified at the end of the last week, not in the middle. This solves everything.

c.         The text in Vaticanus LXX actually reads shockingly opposite to the Hebrew Masoretic text in all of our Bibles.

3.       Summary of Variants:

Summary of Variants Between LXX & MT in Daniel 9:24-27

 

Septuagint: Vaticanus (350 AD)

Masoretic Text (1008 AD)

v24

and to fully understand the vision

to seal up vision and prophecy

v25

(Instead of “Messiah the Prince” the object is the Jerusalem Temple.)

Messiah the Prince

v26

an anointed place will be removed (following v26 the temple not Christ are going to be removed)

the Messiah will be cut off and have nothing

V27

(Sacrifice removed after completion of the 70th week) And at the end of the appointed times, and after the 69 weeks, and at the completion of the 70th week offering and drink-offering will be taken away

(Sacrifice removed in the middle of the 70th week) in the middle of the week he will put a stop to sacrifice and grain offering

 

4.      Variants between Septuagint Codex Vaticanus vs. Masoretic Text

Variants Between Christian LXX and Jewish MT in Daniel 9:24-27

Septuagint: Vaticanus (350 AD)

Masoretic Text (1008 AD)

24 Seventy sevens have been decreed upon your people and upon the city, Zion, to complete the guilt and to deal with the unjust offenses and to wipe away the injustices and to fully understand the vision and to establish everlasting righteousness and to complete the visions and the prophet and to delight in the holy of holies.

24 Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.

25 And you will know and understand and rejoice, and you will find commands to respond, and you will build Jerusalem, the city, for the Lord.

25 “So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress.

26 And after seven periods of seven and sixty-two periods of seven, an anointed place will be removed, and it will not be. And a kingdom from among the nations will despoil the city and the holy place along with the anointed one, and his end will come with destructive anger until the set time of the consummation. There will be war upon war.

 26 “Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined.

27 And the covenant will be made strong for many, and it will recover again, and it will be built up in breadth and length. And at the end of the appointed times, and after seven periods of seventy appointed times and sixty-two years during the set time of the consummation of war, then the desolation will be taken away when the covenant prevails for many weeks. And at the completion of the period of seven, offering and drink-offering will be taken away, and upon the holy place there will be an abomination of desolation until the end. And a determined final destruction will be rendered upon the one making desolate.”

(Daniel 9:24–27, LXX, Vaticanus)

27 “And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”" (Daniel 9:24–27, MT)

 

E. The Jewish corruption of Daniel 9:24-29 in their Hebrew Masoretic Text: 160-200 AD

1.      The Jews specifically targeted the 70 weeks of Daniel 9 for redefining in a non-messianic way with the specific purpose to make it impossible for Jesus Christ to fit the prophecy. Josephus was first shortly after 70 AD, then Seder Olam in 160 AD.

2.      Seder Olam (160 AD) was written in Zippori in 160 AD by Rabbi Yose ben Halafta

a.       The Seder Olam (160 AD) was a corrupt new chronological system designed to counter the Christians use of Old Testament prophecy against Jews. Jews hated it when Christians used their own Jewish writings against themselves. They were REALLY IRKED.

b.      Seder Olam changed the starting the ending points to the literal 490 year period between the destruction of Solomon’s (587 BC) and Herod’s temple (70 AD).

c.       The Jews retained the literal 490 years of the Christians, even though they could have chosen to try to spiritualized it all away.

d.      The actual period is 657 years not 490. So they simply created a Mother Goose fairy-tale version of world history by reducing, in one of many examples, the Persian empire from 205 years down to 52 years.

e.      They cut and chopped and hammered away the years until finally they came up with a way to make the period between the temple destructions EXACTLY 490 YEARS. How clever they were!

f.        Now here it the kicker! All Jews today use Seder Olam for their Jewish calendar down to the present year! (Just type into Google JEWISH CALENDAR DATE and in 2017 the date given is 5777 AC (After creation) This number contradicts the chronology of their own Bible (Tanakh) and comes directly, TO THE VERY YEAR, the Seder Olam Rabbah chronology.

3.      The corruption of the Hebrew Bible by Jews in 160 AD:

a.       Rabbi Yose ben Halafta lived in Zippori and is the author of Seder Olam.

b.      Rabbi Yose ben Halafta is also one who contributed huge amount to the writing of the Mishnah in 200 AD at Zippori.

c.       This is the period of time, 160-200 AD that the Jews took it one step further and corrupted their own Hebrew Bible.

d.       These corruptions remain in all the Old Testaments used by Christians today.

4.      Two specific changes made in the Hebrew proto-Masoretic Text (or Pre-corrupted Hebrew text) at the end of the 2nd century AD:

a.       Following EXACTLY the chronological numbers in the corrupt Seder Olam chronology they altered the Genesis chronologies in Gen chapter 5 and 11. The net result is a reduction in the age of the earth from 5554 BC down to -4174 BC. This is a 1380 year reduction that came in very helpful in disconnecting Jesus Christ from the “Messianic Window” of Old Testament prophecy.

b.      Following EXACTLY the Seder Olam version of Daniel’s 70 Weeks (490 years) ending in 70 AD, instead of 33 AD they REWROTE the text of Daniel 9:24-29 in their Hebrew Tanakh. The new corrupt version of Daniel’s 70 weeks makes it impossible for Christ to be crucified at the end of the last week. Instead, he is crucified in the middle of the last week creating confusion and havok for Christians to explain. Their corruption is found in every Christian Bible today.

5.      When you read the Septuagint LXX, codex Vaticanus, the text reads very differently because the messiah is crucified at the end of the 70th week in 33 AD, which is the exact perfect fit the Jews in 160 AD wanted to avoid.

 

F. The other 490 years of the Old Testament: Destruction of Shiloh to Babylonian captivity

1.       490 years: from Destruction of Shiloh to the beginning of the Babylonian captivity in 605 BC

a.         We are talking about the 7th year land sabbath not the weekly sabbath.

b.        The 70 years of continuous land Sabbaths compute to 490 years where every seventh year was a land sabbath they missed.

2.       Jeremiah 7:12-14; 26:4-9

a.         "“But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. “And now, because you have done all these things,” declares the Lord, “and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh." (Jeremiah 7:12–14)

b.        "“And you will say to them, ‘Thus says the Lord, “If you will not listen to Me, to walk in My law which I have set before you, to listen to the words of My servants the prophets, whom I have been sending to you again and again, but you have not listened; then I will make this house like Shiloh, and this city I will make a curse to all the nations of the earth.” ’ ” The priests and the prophets and all the people heard Jeremiah speaking these words in the house of the Lord. When Jeremiah finished speaking all that the Lord had commanded him to speak to all the people, the priests and the prophets and all the people seized him, saying, “You must die! “Why have you prophesied in the name of the Lord saying, ‘This house will be like Shiloh and this city will be desolate, without inhabitant’?” And all the people gathered about Jeremiah in the house of the Lord." (Jeremiah 26:4–9)

c.         "‘For the land will be abandoned by them, and will make up for its sabbaths while it is made desolate without them. They, meanwhile, will be making amends for their iniquity, because they rejected My ordinances and their soul abhorred My statutes." (Leviticus 26:43)

d.        "to fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed its sabbaths. All the days of its desolation it kept sabbath until seventy years were complete." (2 Chronicles 36:21)

3.       Reverse computation: 490 years began when in 1094 when Shiloh was destroyed.

a.         One continuous Land sabbath of 70 years translates to 70 x 7 weeks = 490 years.

b.        The Babylonian captivity started in 605 BC and ended in 536 BC.

c.         So Israel had not been keeping the sabbath for 490 years before 605 BC

d.        605 BC + 490 years = 1094 BC (inclusive counting)

e.        1094 BC is the exact date that Shiloh was destroyed by the Philistines.

4.       The first period of 490 years between Shiloh and the Captivity was represented in the 70 year Babylonian captivity.

a.         This set of chronological numbers were never corrupted by the Jews and read exactly the same in the Septuagint as they do in the Hebrew Masoretic Text.

b.        The Seder Olam Chronology that Jews use to date Shiloh.

5.       Duration of Tabernacle at Shiloh:

a.         The Seder Olam has the Tabernacle set up at Shiloh as 1257 BC and its destruction in 888 BC with an occupation period of 369 years total.

b.        The Septuagint and Masoretic text agree that the setup date was 1399 BC, the first sabbatical year after Joshua crossed the Jordan in 1406 BC and the destruction date was in 1094 with a total occupation period of 305 years.

6.       490 years duration from destruction of Shiloh to beginning of Babylonian Captivity:

a.         The Seder Olam has the Tabernacle destroyed in 888 BC and the Babylonian captivity beginning in 439 BC which computes to a total of 449 years.

b.        The Septuagint and Masoretic text agree that the Shiloh tabernacle was destroyed in 1094 BC and the Babylonian captivity began in 605 BC which computes to EXACTLY 490 YEARS!

 

The 490 Year Land sabbath rest: 605-536 BC

The land will Sabbath rest for 70 years to make up for the 490 years of no Sabbaths

490 years from destruction of Shiloh to the beginning of the Babylonian Captivity

Event

Masoretic and Septuagint

Seder Olam

Founding of Tabernacle at Shiloh

1399 BC

1257 BC

Destruction of Shiloh

1094 BC

888 BC

Beginning of Babylonian Captivity

605 BC

439 BC

 

G. Negative consequences of the Jewish corruption of the 70 weeks of Daniel 9 on Christians theology:

1.         The original text (as seen in Vaticanus) had Jesus crucified at the very end of the 70 weeks, but the Jewish corruption in 160 AD had the “messiah cut off in the middle of the 70th week.

2.         The Jewish corruption has created the very confusion for Christians that was originally intended by the Jews who designed the corruption.

a.           This has created interpretation problems in both placing the exact timing of the 490 years and what do with the left over 3.5 years after the crucifixion of Christ.

b.          Some premillennialists have Christ crucified before the 70th week then stop the prophecy clock until the still future rapture.

c.           The corruption has caused some Christians to interpret the prophecy is yet unfulfilled even in the present day.

d.          In all these Christian theological scenarios, the prefect fit of the 490 years ending at the resurrection in 33 AD is lost.

e.           The original text had the end of the 70th weeks at the crucifixion but now this simplicity is replaced by an infinite variety of options of what to do with the remaining 31/2 years or in some cases the last week!

f.            One of the simplest and most powerful messianic prophecies have been lost through the Jewish corruption of Daniel in 160 AD.

g.           The Jews are rejoicing their trick worked!

3.         But God has left us a witness in the Septuagint, Codex Vaticanus of the original text of Daniel 9 which has nothing happening in the middle of the last week. Instead at the very end, Jesus is crucified and raises from the dead!

4.         The false doctrine of Premillennialism uses the 3.5 years as a gap or extension that projects 2000 years into the future.

5.         Some groups actually insert a “pause” or “gap” in the timing clock. Of course a time prophecy that extends beyond the 490 years has failed.

6.         Others, as you can see from the chart below, have the cross at the end of the 69th week and the prophecy clock stops until it is restarted at the Second coming and rapture. Then the 70th week starts again with 3.5 years of peace and 3.5 years of tribulation followed by the third coming of Christ and the 1000 year reign of Christ on earth. Full restoration of Mosaic temple sacrifices are restored in Jerusalem. The very idea of restoring animal sacrifices after the blood atonement of Christ is rank heresy. But we can thank the Jews in 160 AD for corrupting Daniel 9 so that the final week is divided up into two periods of 3.5 years.
     

 

 

II. Daniel: Textual variants: Susanna, Bel and the Dragon

1.      Susanna:

View full outline on Susanna

a.       View full outline on Susanna

b.      We know that Susanna is pseudepigraphal (falsely purporting to give a real historical account of Daniel of the 6th century BC) because of the mature synagogue setting.

c.       Synagogues began in Alexandria in 280 BC and did not exist at the time of Daniel. We know synagogues began after the translation of the Septuagint Torah in 282 BC.

d.      The high level of synagogue organizational structure witnessed in Susanna gives us an earliest possible date of about 250 BC. While coincides nicely with the probable time Daniel was translated into Greek,

e.      The internal evidence in Susanna through references, words and phrases dates the book to 100 BC. Obviously then Susanna cannot be inspired scripture, not because it was written in 100 BC, but because it has Daniel entering a synagogue 300 years before the first synagogue historically existed.

2.      Bel and the Dragon:

a.       The stories of Daniel Destroying the idol god Bel (see Isa 46:1 for the only reference to Bel in the Bible) and the idol dragon god, smack of fiction.

3.      The prayer of Hananiah and Azariah and Mishael:

a.       The prayer which dates to before Christ, was adopted and used widely in the early church.

b.       Here is the full text from the Septuagint: "In this manner, therefore, prayed Hananiah and Azariah and Mishael, and they sang to the Lord when the king commanded them to be thrown into the furnace. And standing still, Azariah prayed in this manner, and when he opened his mouth he acknowledged the Lord together with his companions in the midst of the blazing fire, the furnace having been ignited by the Chaldeans exceedingly with fire, and they said, “Blessed are you, O Lord, God of our fathers, and to be praised, and glorious is your name into the ages! For you are just concerning all the things you have done to us, and all your works are true, and your paths are right, and all your judgments are truthful. And you have carried out accurate judgments according to all the things you have brought upon us, and upon your holy city, the city of our fathers, Jerusalem, because in truth and in justice you have done all these things on account of our sins. For we have sinned in every way, and acted lawlessly by moving away from you, and we have done grievous wrong in every way. And we have not listened to the commandments of your law. Neither have we closely observed nor have we acted according to what you commanded to us, in order that it may go well for us. And now, everything, whatsoever you have brought against us, and everything, whatsoever you have done to us, you have acted in truthful judgment. Now you have given us over into the hands of our enemies, lawless and hostile rebels, and to an unrighteous king, even to the most wicked king in all the earth. And so now it is not permitted for us to open our mouth. Dishonor and disgrace has come to your servants, even those worshiping you. Do not utterly give us over on account of your name, and do not turn from your covenant. And do not remove your mercy from us on account of Abraham, the one loved by you, and on account of your servant Isaac and your holy one Israel. Just as you told them, saying that you would multiply their descendants as the stars of heaven in abundance and as the sand along the shore of the sea. For, O Lord, we have been reduced more than any of the peoples, and we are humbled throughout the whole earth today because of our sins. Now there is not at this time a ruler nor a prophet nor a leader nor a whole burnt offering nor any offering nor gifts nor an incense offering nor a place to give an offering before you and thus to find mercy. Yet, with a soul shattered and a spirit humbled, we might be accepted, just as though we came with whole burnt offerings of rams and bulls, and just as though we came with myriads of fat lambs. So may our offering be before you today, and our atonement be behind you, since there is no shame for those who put confidence in you and completely follow you. And now, we follow you earnestly with our whole heart, and we fear you, and we seek your face; do not shame us! But have mercy with us according to your goodness and according to the abundance of your compassion. And rescue us in accordance with your wonderful acts, and give honor to your name, O Lord. And may they be shamed, all those who show forth against your servants their evil acts. And may they be discredited from having any power, and may their authority be shattered! Let them know that you alone are the Lord God, and notable and glorious over the whole inhabited world.” Now the ones who threw them into the furnace, the servants of the king, those who were stoking the furnace, did not cease. And when they were casting the three, once and for all, into the furnace, and as the furnace was blazing hot in accordance with its increased sevenfold heat, and when they cast them in, those casting them in were above them, but those who fed the fire were below them with naphtha and flax and pitch and brushwood. Then the flame shot forth high above the furnace by over forty-nine cubits. And so it broke out of control and burned those it reached from around the furnace from the Chaldeans. But a divine being of the Lord descended at the same time to the ones around Azariah, into the furnace, and dispersed the flame of fire from the furnace. Then he made the middle of the furnace like a moist wind gently whistling, so that it did not touch them at all; and the fire did not cause pain and did not trouble them. And lifting up their voices, the three, as if out of one mouth, sang praises and extolled and praised and exalted God within the furnace, saying, “Blessed are you, O Lord God of our fathers, and praiseworthy and to be exalted into the ages. And blessed is your glorious name, holy and praiseworthy, and to be exalted exceedingly into all generations. Blessed are you within the temple of your holy glory, and to be highly exalted and wholly glorious into the ages! Blessed are you upon the throne of glory of your kingdom, and to be praised and exceedingly exalted into the ages! Blessed are you, the one who sees into the abyss, who sits upon the cherubim, and are to be praised and magnified into the ages! Blessed are you in the firmament of the heaven, and to be praised and magnified into the ages! Bless, O all works of the Lord, the Lord, praise and exalt him exceedingly into the ages! Bless, O messengers of the Lord, the Lord; laud and exalt him exceedingly into the ages! Bless, O heavens, the Lord, laud and exalt him exceedingly into the ages! Bless, O waters and all above the heaven, the Lord; praise and exalt him exceedingly into the ages! Bless, O all the power and hosts of the Lord, the Lord; laud and exalt him exceedingly into the ages! Bless, O sun and the moon, the Lord; laud and exalt him exceedingly into the ages! Bless, O stars of heaven, the Lord; praise and exalt him exceedingly into the ages! Bless, O all storms and dew, the Lord; laud and exalt him exceedingly into the ages! Bless, O all winds, the Lord; praise and exalt him exceedingly into the ages! Bless, O fire and scorching heat, the Lord; laud and exalt him exceedingly into the ages! Bless, O shivering cold and cutting cold weather, the Lord; praise and exalt him exceedingly into the ages! Bless, O gentle dew and swirling snowstorm, the Lord; laud and exalt him exceedingly into the ages! Bless, the Lord, O frost and cold, laud and exalt him exceedingly into the ages! Bless, O hoar-frost and snow, the Lord; laud and exalt him exceedingly into the ages! Bless, O night time and day time, the Lord; sing a hymn and exalt him exceedingly into the ages! Bless, O light and darkness, the Lord; praise and exalt him exceedingly into the ages! Bless, O flashing lightning and stirring clouds, the Lord; laud and exalt him exceedingly into the ages! Bless, O earth, the Lord; sing forth and exalt him exceedingly into the ages! Bless, O mountain heights and high places of the hills, the Lord; laud and exalt him exceedingly into the ages! Bless, O everything that springs forth upon the earth, the Lord; sing a hymn and exalt him exceedingly into the ages! Bless, O rainstorm and running waters, the Lord; praise and exalt him exceedingly into the ages! Bless, O seas and rivers, the Lord; sing a hymn and exalt him exceedingly into the ages! Bless, O huge creatures of the sea and everything that moves in waters, the Lord; praise and exalt him exceedingly into the ages! Bless, O all the winged creatures of heaven, the Lord; sing a hymn and exalt him exceedingly into the ages! Bless, O four-footed animals and beasts of the earth, the Lord; laud and exalt him exceedingly into the ages! Bless, O sons of men, the Lord; laud and exalt him exceedingly into the ages! Bless, O Israel, the Lord; sing a hymn and exalt him exceedingly into the ages! Bless, O priests, the Lord; praise and exalt him exceedingly into the ages! Bless, O servants, the Lord; sing a hymn and exalt him exceedingly into the ages! Bless, O spirits and souls of the righteous, the Lord; praise and exalt him exceedingly into the ages! Bless, O holy and humble ones in your heart, the Lord; sing a hymn and exalt him exceedingly into the ages! Bless, O Hananiah, Azariah, and Mishael, the Lord; praise and exalt him exceedingly into the ages! For he has taken us out of Hades, and has saved us from the hand of death, and has rescued us from the midst of the raging flame, and from the fire he delivered us! Acknowledge and give thanks to the Lord, For he is good, for his mercy continues into the ages! Bless, all those who worship the Lord, God of the gods; sing a hymn and acknowledge him fully, for his mercy continues into the ages, even into the age of ages!”" (Daniel 3:24–90)

 

 

Conclusion:

1.           We find two key time prophecies in the book of Daniel that are responsible for pre-Christian, Jewish expectation of the messiah to come between the window of 31 BC to 33 AD:

a.           Daniel 2 has God’s kingdom (the church) coming during the Roman Empire (31 BC)

b.          Daniel 9:24 times 490 years from 458 BC terminating in 33 AD, the death of Christ.

c.           The Assumption of Moses (written in 10 AD) has the Messiah coming in 29 AD, an exact match for Jesus Christ to begin his ministry in 30 AD.

2.           The three variant additions to the book of Daniel (Susanna, Prayer of Hananiah, Bel and the dragon) could not have been in the Greek Septuagint in 282 BC when it was translated because this predates the first synagogues in 280 BC.

a.           Such a highly structured synagogue as in Susanna would be impossible in 282 BC.

b.          Synagogue did not exist at the time of Daniel in 600 BC when he was in Babylon.

c.           They are included in the Septuagint as historical books not canonical books.

d.          However, some Christian churches today accept them all as canonical but this is a mistake.

3.           The variant in the 70 weeks of Daniel is more serious.

a.           The original text of Daniel 9:24-29 can be found in the Septuagint codex Vaticanus where Jesus is crucified at the end of the 70 weeks.

b.          The Jews corrupted the text in such a way that it made is impossible for Jesus to be crucified at the end of the 70 weeks.

c.           The Jewish corruption began with Josephus after 70 AD, the Seder Olam in 160 AD and finally the actual text of Daniel in the Hebrew Tanakh in 160-200 AD.

4.           We find two different prophecies in the Bible for 490 years:

a.           The Babylonian captivity of 70 years was computed because Israel had not kept the land sabbath since the destruction of Shiloh in 1094 BC down to the beginning of the captivity in 605 BC (490 years). The 70 years of continuous land Sabbaths compute to 490 years where every seventh year was a land sabbath never kept. It was EXACTLY 490 years!

b.          Daniel’s 70 weeks began in 458 BC with the decree of Artaxerxes’ 7th year (Ezra 7:7-26). 33 AD is the year Christ was crucified and rose from the dead and this is EXACTLY 490 years!

5.           The textual variance in Daniel 9:24-29 is irrelevant today because it has already served God’s original purpose of generating “messianic Expectation” at the time of Christ.

a.           "So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it." (Isaiah 55:11)

b.          Jesus said “Scripture cannot be broken!” John 10:35

c.           God provided multiple copies of His original word today in both the original language of Hebrew and the translated Greek.

d.          So when the Jews corrupted the text of Daniel 9:24-29 for anti-Christian purposes, it was 150 years too late because God designed the text to create expectation for the coming of the Messiah between 31 BC and 33 AD and it “accomplished what God desires” (Isaiah 55:11)

 

 

 

In the final analysis, we can be certain that we possess the word of God!

This is what Jesus meant, when He said: "Scripture cannot be broken" (Jesus, John 10:35)

"My word will accomplish what I desire and succeed in the purpose for which I sent it." (Isa 55:11)

 

The Septuagint LXX

“Scripture Cannot Be Broken”

Start Here: Master Introduction and Index

Six Bible Manuscripts

1446 BC

Sinai Text (ST)

1050 BC

Samuel’s Text (SNT)

623 BC

Samaritan (SP)

458 BC

Ezra’s Text (XIV)

282 BC

Septuagint (LXX)

160 AD

Masoretic (MT)

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OT Textual Variants

Messianic expectation

300 OT quotes in NT

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Seder Olam Rabbah

Steve Rudd, November 2017 AD: Contact the author for comments, input or corrections

 

By Steve Rudd: November 2017: Contact the author for comments, input or corrections.

 

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