ANIEL’S PROPHECY TIMELINE Daniel 9:24-27

The Time of Messiah’s Coming Revealed

JEHOVAH is the Great Timekeeper.  Under His control are all the times and seasons connected with His work. (Acts 1:7)  All events that He has assigned to these times and seasons are sure to occur. They will not fail.

As a diligent student of the Scriptures, the prophet Daniel had faith in Jehovah’s ability to schedule events and bring them about.  Of particular interest to Daniel were prophecies regarding the devastation of Jerusalem.  Jeremiah had recorded God’s revelation about how long the holy city would remain desolate, and Daniel gave this prophecy careful consideration.  

He wrote: “In the first year of Darius the son of Ahasuerus of the seed of the Medes, who had been made king over the kingdom of the Chaldeans; in the first year of his reigning I myself, Daniel, discerned by the books the number of the years concerning which the word of Jehovah had occurred to Jeremiah the prophet, for fulfilling the devastations of Jerusalem, namely, seventy years.”—Daniel 9:1, 2; Jeremiah 25:11.

Darius the Mede was then ruling over “the kingdom of the Chaldeans.”  The earlier prediction that Daniel had made when interpreting the handwriting on the wall had undergone swift fulfillment.  The Babylonian Empire was no more.  It had been “given to the Medes and the Persians” in 539 B.C.E. Daniel 5:24-28, 30, 31.

DANIEL HUMBLY PETITIONS JEHOVAH

Daniel realized that Jerusalem’s 70-year desolation was about to end.  What would he do next?  He himself tells us: “I proceeded to set my face to Jehovah the true God, in order to seek Him with prayer and with entreaties, with fasting and sackcloth and ashes.  And I began to pray to Jehovah my God and to make confession.” (Daniel 9:3, 4)

A proper heart condition was needed to experience God’s merciful deliverance. (Leviticus 26:31-46; 1 Kings 8:46-53) 

There was a need for faith, a humble spirit, and a contrite heart in full repentance over the sins that had led to exile and slavery.  On the behalf of his sinful people, Daniel therefore proceeded to approach God.  How?  By fasting, mourning, and clothing himself in sackcloth, a symbol of repentance and sincerity of heart.

Jeremiah’s prophecy had given Daniel hope, for it indicated that the Jews would soon be restored to their homeland of Judah. (Jeremiah 25:12; 29:10)  Doubtless, Daniel felt confident that relief would come for the subjugated Jews because a man named Cyrus was already ruling as king of Persia.  Had not Isaiah prophesied that Cyrus of the Medes would be instrumental in releasing the Jews to rebuild Jerusalem and the temple? (Isaiah 44:28–45:3)  

But Daniel had no idea just how that would come about.  So he therefore continued to supplicate Jehovah.

Daniel drew attention to God’s mercy and loving-kindness.  Humbly, he acknowledged that the Jews had sinned by rebelling, turning aside from Jehovah’s commandments, and ignoring his prophets.  God had rightly “dispersed them because of their unfaithfulness.”  Daniel prayed: “O Jehovah, to us belongs the shame of face, to our kings, to our princes and to our forefathers, because we have sinned against you.  To Jehovah our God belong the mercies and the acts of forgiveness, for we have rebelled against Him.  And we have not obeyed the voice of Jehovah our God by walking in His laws that He set before us by the hand of His servants the prophets.  And all those of Israel have overstepped Your law, and there has been a turning aside by not obeying Your voice, so that You poured out upon us the curse and the sworn oath that is written in the law of Moses the servant of the true God, for we have sinned against Him.”—Daniel 9:5-11; Exodus 19:5-8; 24:3, 7, 8.

God had warned the Israelites of the consequences of disobeying Him and disregarding the covenant He had made with them. (Leviticus 26:31-33; Deuteronomy 28:15; 31:17)  

Daniel acknowledges the rightness of God’s actions, saying: “He proceeded to carry out His words that He had spoken against us and against our judges who judged us, by bringing upon us great calamity, such as was not done under the whole heavens as what has been done in Jerusalem.  Just as it is written in the law of Moses, all this calamity—it has come upon us, and we have not softened the face of Jehovah our God by turning back from our error and by showing insight into Your trueness.  And Jehovah kept alert to the calamity and finally brought it upon us, for Jehovah our God is righteous in all His works that He has done; and we have not obeyed His voice.”—Daniel 9:12-14.

Daniel does not seek to justify the actions of His  people.  Their exile was justly deserved, as he readily confesses: “We have sinned, we have acted wickedly.” (Daniel 9:15)  

Neither is his concern simply for relief from suffering.  No, he bases his appeal on Jehovah’s own glory and honor.  By pardoning the Jews and restoring them to their homeland, God would fulfill His promise through Jeremiah and would sanctify His holy name.  Daniel pleads: “O Jehovah, according to all Your acts of righteousness, please, may Your anger and Your rage turn back from Your city Jerusalem, Your holy mountain; for, because of our sins and because of the errors of our forefathers, Jerusalem and Your people are an object of reproach to all those round about us.”—Daniel 9:16.

In fervent prayer, Daniel continues: “Now listen, O our God, to the prayer of your servant and to his entreaties and cause Your face to shine upon Your sanctuary that is desolated, for the sake of Jehovah.  Incline Your ear, O my God, and hear.  Do open your eyes and see our desolated conditions and the city that has been called by Your name; for not according to our righteous acts are we letting our entreaties fall before you, but according to Your many mercies.  Oh Jehovah, do hear.  Oh Jehovah, do forgive.  Oh Jehovah, do pay attention and act.  Do not delay, for Your own sake, O my God, for Your own name has been called upon Your city and upon Your people.” (Daniel 9:17-19)  

If God were unforgiving and left His people in exile, allowing His holy city, Jerusalem, to lay desolate indefinitely, would nations regard Him as the Universal Sovereign?  Might they not conclude that Jehovah was powerless against the might of the Babylonian gods?  Yes, Jehovah’s name would be reproached, and this distresses Daniel.  Of the 19 times that the divine name, Jehovah, is found in the book of Daniel, 18 occur in connection with this prayer!

GABRIEL COMES SPEEDILY

While Daniel is yet praying, the angel Gabriel appears.  He says: “O Daniel, now I have come forth to make you have insight with understanding.  At the start of your entreaties a word went forth, and I, myself, have come to make report because you are someone very desirable.  So, give now consideration to the matter, and have understanding in the thing seen.”  

But why does Daniel speak of him as “the man Gabriel”? (Daniel 9:20-23)  

Well, when Daniel sought understanding of his earlier vision of the he-goat and the ram, “someone in appearance like an able-bodied man” appeared before him.  It was the angel Gabriel, sent to give Daniel insight. (Daniel 8:15-17)  

Similarly, after Daniel’s prayer, this angel came near to him in humanlike form and spoke to him as one man does to another.

Gabriel arrives “at the time of the evening gift offering.”  Jehovah’s altar had been destroyed along with the temple in Jerusalem, and the Jews were captives of the pagan Babylonians.  So, sacrifices were not being offered to God by the Jews in Babylon.  At the prescribed times for offerings under the Mosaic Law, however, it was appropriate for devout Jews in Babylon to praise and supplicate Jehovah.  As a man deeply devoted to God, Daniel was called “someone very desirable.”  Jehovah, the “Hearer of prayer,” took pleasure in him, and Gabriel was dispatched speedily to answer Daniel’s prayer of faith.—Psalm 65:2.

Even when praying to Jehovah had imperiled his life Daniel continued to pray to God three times a day. (Daniel 6:10, 11)  No wonder Jehovah found him so desirable!  In addition to prayer, Daniel’s meditation on God’s Word enabled him to determine Jehovah’s will.  Daniel persisted in prayer and knew how to approach Jehovah properly, so as to have his prayers answered.  He highlighted God’s righteousness. (Daniel 9:7, 14, 16)  And although his enemies could find no fault in him, Daniel knew that he was a sinner in God’s eyes and readily confessed his sin.—Daniel 6:4; Romans 3:23.

“SEVENTY WEEKS” TO FINISH OFF SIN

What an answer prayerful Daniel receives!  Jehovah not only assures him that the Jews will be restored to their homeland but also gives him insight into something of far greater significance — the appearance of the foretold Messiah. (Genesis 22:17, 18; Isaiah 9:6, 7)  

Gabriel tells Daniel: “There are seventy weeks (of years) that have been determined upon your people and upon your holy city, in order to terminate the transgression, and to finish off sin, and to make atonement for error, and to bring in righteousness for times indefinite, and to imprint a seal upon vision and prophet, and to anoint the Holy of Holies.  And you should know and have the insight that from the going forth of the word to restore and to rebuild Jerusalem until Messiah the Leader, there will be seven weeks, also sixty-two weeks.  She will return and be actually rebuilt, with a public square and moat, but in the straits of the times.”—Daniel 9:24, 25.

This was good news indeed!  Not only would Jerusalem be rebuilt and worship be restored at a new temple but also “Messiah the Leader” would appear at a specific time.  This would occur within “seventy weeks”.  Since Gabriel does not mention days, these are not weeks of seven days each, which would amount to 490 days — a mere year and a third.  The foretold rebuilding of Jerusalem “with a public square and moat” took much longer than that.  The weeks are weeks of years.  That each week is seven years long is suggested by a good number of modern translations.  

For example, “seventy weeks of years” is a rendering indicated by a footnote on Daniel 9:24  in Tanakh —The Holy Scriptures, published by The Jewish Publication Society.  An American Translation reads: “Seventy weeks of years are destined for your people and for your holy city.”  

Similar renderings appear in the translations by Moffatt and Rotherham.

According to the angel’s words, the “seventy weeks” would be divided into three periods: (1) “seven weeks,” (2) “sixty-two weeks,” and (3) one week.  That would be 49 years, 434 years, and 7 years — totaling 490 years. 

Interestingly, The Revised English Bible reads: “Seventy times seven years are marked out for your people and your holy city.”  Following their exile and suffering in Babylon for 70 years, the Jews would experience special favor from God for 490 years, or 70 years multiplied by 7.  The starting point would be “the going forth of the word to restore and to rebuild Jerusalem.”  When would this be?

THE “SEVENTY WEEKS” BEGIN

Three noteworthy incidents deserve consideration with the regard to the beginning of the “seventy weeks.”  

The first occurred in 537 B.C.E. when Cyrus issued his decree restoring the Jews to their homeland.  It reads: “This is what Cyrus the king of Persia has said, ‘All the kingdoms of the earth Jehovah the God of the heavens has given me, and He himself has commissioned me to build Him a house in Jerusalem, which is in Judah.  Whoever there is among you of all His people, may his God prove to be with him.  So let him go up to Jerusalem, which is in Judah, and rebuild the house of Jehovah the God of Israel — He is the true God — which was in Jerusalem.  As for anyone that is left from all the places where he is residing as an alien, let the men of his place assist him with silver and with gold and with goods and with domestic animals along with the voluntary offering for the house of the true God, which was in Jerusalem.’” (Ezra 1:2-4)  

Clearly, the express purpose of this decree was to have the temple —“the house of Jehovah”— rebuilt on its former site.

The second incident occurred in the seventh year of the reign of Persian King Artaxerxes (Artaxerxes Longimanus, son of Xerxes I).  At that time, Ezra the copyist made a four-month journey from Babylon to Jerusalem.  He carried a special letter from the king, but it did not authorize the rebuilding of Jerusalem.  Instead, Ezra’s commission was limited to ‘beautifying the house of Jehovah.’ That is why the letter referred to gold and silver, sacred vessels, and contributions of wheat, wine, oil, and salt for support of worship at the temple, as well as freedom from taxation for those serving there.—Ezra 7:6-27.

The third incident occurred 13 years later, in the 20th year of Persian King Artaxerxes.  Nehemiah was then serving as his cupbearer in “Shushan the castle.”  Jerusalem had been rebuilt to some extent by the remnant that had returned from Babylon 13 years earlier.  But all was not well.  Nehemiah learned that ‘the wall of Jerusalem was broken down and its very gates had been burned with fire.’  This disturbed him greatly, and gloom settled upon his heart.  Questioned about his sadness, Nehemiah replied: “Let the king himself live to time indefinite!  Why should not my face become gloomy when the city, the house of the burial places of my forefathers, is devastated, and its very gates have been eaten up with fire?”—Nehemiah 1:1-3; 2:1-3.

The account involving Nehemiah continues: “In turn the king said to me: ‘What is this that you are seeking to secure?’  At once I prayed to the God of the heavens.  After that I said to the king: ‘If to the king it does seem good, and if your servant seems good before you, that you would send me to Judah, to the city of the burial places of my forefathers, that I may rebuild it.’”  This proposal pleased Artaxerxes, who also acted on Nehemiah’s further request: “If to the king it does seem good, let letters be given me to the governors beyond the River [Euphrates], that they may let me pass until I come to Judah; also a letter to Asaph the keeper of the park that belongs to the king, that he may give me trees to build with timber the gates of the Castle that belongs to the house, and for the wall of the city and for the house into which I am to enter.”  Nehemiah acknowledged Jehovah’s role in all of this, saying: “So the king gave [the letters] to me, according to the good hand of my God upon me.”Nehemiah 2:4-8.

Although permission was given in the month of Nisan, during the early part of the 20th year of Artaxerxes’ reign, the actual “going forth of the word to restore and to rebuild Jerusalem” took effect months later.  This occurred when Nehemiah arrived in Jerusalem and began his work of restoration.  Ezra’s journey had taken four months, but Shushan was over 200 miles [322 km] east of Babylon and thus even farther from Jerusalem.  Most likely, then, Nehemiah’s arrival in Jerusalem occurred near the end of Artaxerxes’ 20th year, or in 455 B.C.E.  It is then that the foretold “seventy weeks,” or 490 years, began.  They would end in the latter part of 36 C.E

“MESSIAH THE LEADER” APPEARS

How many years elapsed before Jerusalem was actually rebuilt?  Well, the restoration of the city was to be accomplished “in the straits of the times” because of difficulties among the Jews themselves and opposition from the Samaritans and others.  The work was evidently completed to the extent necessary by about 406 B.C.E.—within the “seven weeks,” or 49 years. (Daniel 9:25)  A period of 62 weeks, or 434 years, would then follow.  After that time period, the long-promised Messiah would appear.  Counting 483 years (49 plus 434) from 455 B.C.E. brings us to 29 C.E.  What happened at that time? The Gospel writer Luke tells us: “In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was district ruler of Galilee, . . . God’s declaration came to John the son of Zechariah in the wilderness.  So John came into all the country around the Jordan, preaching baptism in symbol of repentance for forgiveness of sins.”  At that time “the people were in expectation” of the Messiah.—Luke 3:1-3, 15.

John (the baptier) was not the promised Messiah.  But concerning what he witnessed at the baptism of Jesus of Nazareth, in the fall of 29 C.E., John said: “I viewed the spirit coming down as a dove out of heaven, and it remained upon him.  Even I did not know him, but the very One who sent me to baptize in water said to me, ‘Whoever it is upon whom you see the spirit coming down and remaining, this is the one that baptizes in holy spirit.’  And I have seen it, and I have borne witness that this one is the Son of God.” (John 1:32-34)  

At his baptism, Jesus became the  Anointed One — the Messiah, or Christ. Shortly thereafter, John’s disciple Andrew met the anointed Jesus and then told Simon Peter: “We have found the Messiah.” (John 1:41)  Thus, “Messiah the Leader” appeared exactly on time — at the end of 69 weeks! (439 years)

THE EVENTS OF THE FINAL WEEK

What was to be accomplished during the 70th week? (the next 7 years).  

Gabriel said that the period of “seventy weeks” had been determined “in order to terminate the transgression, and to finish off sin, and to make atonement for error, and to bring in righteousness for times indefinite, and to imprint a seal upon vision and prophet, and to anoint the Holy of Holies.”  For this to be accomplished, “Messiah the Leader” had to die.  When?  Gabriel said: “After the ‘sixty-two weeks’ Messiah will be cut off, with nothing for himself.  And he must keep the covenant in force for the many for one week; and at the half of the week, He will cause sacrifice and gift offering to cease.” (Daniel 9:26a, 27a)  The critical time was “at the half of the week,” that is, the middle of the last week of years (3.5 years).

Jesus Christ’s public ministry began in the latter part of 29 C.E. and lasted for three and a half years.  As prophesied, early in 33 C.E., Christ was “cut off” when he died on a torture stake, giving his human life as a ransom for mankind. (Isaiah 53:8; Matthew 20:28) 

The need for the animal sacrifices and the gift offerings prescribed by the Law ceased when the resurrected Jesus presented the value of his sacrificed human life to God in heaven.  Although the Jewish priests continued to make offerings until the destruction of Jerusalem’s temple in 70 C.E., such sacrifices were no longer acceptable to God.  They had been replaced by a better sacrifice, one that never had to be repeated.  The apostle Paul wrote: “[Christ] offered one sacrifice for sins perpetually . . . For it is by one sacrificial offering that He has made those who are being sanctified perfect perpetually.”—Hebrews 10:12, 14.

Though sin and death continued to afflict mankind, Jesus’ being cut off in death, and His resurrection to heavenly life, fulfilled prophecy.  It ‘terminated transgression, finished off sin, made atonement for error, and brought in righteousness.’  

God had removed the Law covenant, which had exposed and condemned the Jews as sinners. (Romans 5:12, 19, 20; Galatians 3:13, 19; Ephesians 2:15; Colossians 2:13, 14)  

Now the sins of repentant wrongdoers could be canceled, and the penalties thereof could be lifted.  By means of the Messiah’s propitiatory sacrifice, reconciliation with God was possible for those exercising faith in Christ.  They could look forward to receiving God’s gift of “everlasting life by Christ Jesus.”—Romans 3:21-26; 6:22, 23; 1 John 2:1, 2.

So it was that Jehovah removed the Law covenant by means of Christ’s death in 33 C.E.  How, then, could it be said that the Messiah “must keep the covenant in force for the many for one week”?  Because he kept the Abrahamic covenant in force.  Until the 70th week ended, God extended the blessings of that covenant to Abraham’s Hebrew offspring.  But at the end of the “seventy weeks” of years, in 36 C.E., the apostle Peter preached to the devout Italian man Cornelius, his household, and other Gentiles.  And from that day on, the good news began to be declared among people of the nations.—Acts 3:25, 26; 10:1-48; Galatians 3:8, 9, 14.

The prophecy also foretold the anointing of “the Holy of Holies.”  This does not refer to anointing the Most Holy, or innermost compartment, of the temple in Jerusalem.  The expression “Holy of Holies” here refers to the heavenly sanctuary of God.  There, Jesus presented the value of his human sacrifice to his Father.  Jesus’ baptism, in 29 C.E., had anointed, or set apart, that heavenly, spiritual reality represented by the Most Holy of the earthly tabernacle and of the later temple.— Hebrews 9:11, 12.

THE PROPHECY AFFIRMED BY GOD

The Messianic prophecy uttered by the angel Gabriel also spoke of ‘imprinting a seal upon vision and prophet.’  This meant that everything foretold regarding the Messiah — all that he accomplished by means of his sacrifice, resurrection, and appearance in heaven, as well as the other things occurring during the 70th week — would be stamped with the seal of divine backing, would prove true, and could be trusted.  

The vision would be sealed, restricted to the Messiah.  

Its fulfillment would be in Him and in God’s work through Him alone.  

Only in connection with the foretold Messiah could we find the correct interpretation of the vision. Nothing else would unseal its meaning.

Gabriel had previously prophesied that Jerusalem would be rebuilt. 

Now he foretells the destruction of that rebuilt city and its temple, saying: “The city and the holy place, the people of a leader that is coming will bring to their ruin.  And the end of it will be by the flood.  And until the end there will be war; what is decided upon is desolations.  And upon the wing of disgusting things there will be the one causing desolation; and until an extermination, the very thing decided upon will go pouring out also upon the one lying desolate.” (Daniel 9:26b, 27b)  

Although this desolation would take place after the “seventy weeks” had been fulfilled, it would be a direct result of happenings during the final “week,” when the Jews rejected Christ and had Him put to death.—Matthew 23:37, 38.

Historical records show that in 66 C.E., Roman legions under Syrian Governor Cestius Gallus surrounded Jerusalem.  Despite Jewish resistance, the Roman forces bearing their idolatrous ensigns, or standards, penetrated the city and started to undermine the temple wall on the north.  Their standing there made them a “disgusting thing” that could cause complete desolation. (Matthew 24:15, 16)  

In 70 C.E., the Romans under General Titus came like a “flood” and desolated the city and its temple.  Nothing stopped them, for this had been decreed —“decided upon”— by God.  The Great Timekeeper, Jehovah, had again fulfilled his word!

WHAT DID YOU DISCERN?

• When the 70 years of Jerusalem’s desolation were coming to an end, what entreaties did Daniel make to Jehovah?

• How long were the “seventy weeks,” and when did they begin and end?

• When did “Messiah the Leader” appear, and at what critical time was he “cut off”?

• What covenant was kept “in force for the many for one week”?

• What took place following the “seventy weeks”?

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When Did Artaxerxes’ Reign Begin?

HISTORIANS disagree regarding the year in which the reign of Persian King Artaxerxes began.  Some have placed his accession year in 465 B.C.E. because his father, Xerxes, started to rule in 486 B.C.E. and died in the 21st year of his reign.  But there is evidence that Artaxerxes ascended to the throne in 475 B.C.E. and began his first regnal year in 474 B.C.E.

Inscriptions and sculptures unearthed at the ancient Persian capital Persepolis indicate a coregency between Xerxes and his father, Darius I.  If this covered 10 years and Xerxes ruled alone for 11 years after Darius died in 486 B.C.E., the first year of Artaxerxes’ reign would have been 474 B.C.E.

A second line of evidence involves Athenian General Themistocles, who defeated Xerxes’ forces in 480 B.C.E.  He later fell out of favor with the Greek people and was accused of treason.  Themistocles fled and sought protection at the Persian court, where he was well received.  According to the Greek historian Thucydides, this happened when Artaxerxes had but “lately come to the throne.”  The Greek historian Diodorus Siculus puts the death of Themistocles at 471 B.C.E.  Since Themistocles requested a year to learn Persian before having an audience with King Artaxerxes, he must have arrived in Asia Minor no later than 473 B.C.E.  That date is supported by Jerome’s Chronicle of Eusebius.  As Artaxerxes had “lately come to the throne” when Themistocles arrived in Asia in 473 B.C.E., German scholar Ernst Hengstenberg stated in his Christology of the Old Testament that Artaxerxes’ reign commenced in 474 B.C.E., as do other sources.  He added: “The twentieth year of Artaxerxes is the year 455 before Christ.”

The archaeological and historical evidence both confirm that the prophetic timeline began in October 455 B.C.E. ending the ’70 weeks’ (490 years) of the prophecy, after Christ’s resurrection and ascension to the right hand of the majesty on high was accomplished in the ‘middle of the prophetic last week’ the spring of 33 C.E., When Peter three and a half years later gave the gospel to Cornelius of the Italian guard, at the end of 36 C.E., beginning the ‘good news’ proclamation of the gospel of Christ to the nations.

Mark 16:15 “And he said unto them, Go ye into all the world, and preach the gospel to every creature”.

“SEVENTY WEEKS”

455 B.C.E - 406 B.C.E. - 29 C.E. - 33 C.E. - 36 C.E.

7 weeks + 62 weeks + 1 week = 70 weeks

49 years + 434 years + 3 ½ years + 3 ½ years = 490 years

Date: this page created by Peter Brenner on Saturday January 25, 2025

  Posted by Rick | The End Is Near  | newtestamentpattern.net/

In the previous post we noted that there were two commonly held interpretations of Daniel’s seventy weeks.  One of these two views dovetails completely with one of the four views of Revelation (chapters 4-19).

For those who hold to the ‘traditional’ view of Daniel’s seventy weeks they will hold one of three alternate views of Revelation (chapters 4-19). 

Today we are going to consider the next chapter of Revelation – chapter 20 – which refers to (uniquely in The Bible) a period of time known as The Millennium. 

Once again there is a direct interpretive link between something in Daniel (chapter 2) and this portion of Revelation (chapter 20).  This time I refer to ‘The Rock’ (cut without hands) that smashes into the feet of that previously mentioned statue.  There are two views concerning the timing of The Rock – i.e. the time in history that is in view when it comes and strikes the statue’s feet. 

One of these views will lead to two possible (albeit, similar) understandings of the meaning and nature of ‘The Millennium’ and a second view of the timing of The Rock will lead to a third way to understand the Millennium period.

(PLEASE NOTE: As with all previously offered interpretations there are all kinds of variations WITHIN these schemes but I am trying to keep things as simple as possible.  If you think I have misunderstood or omitted anything fundamental in any of my simplistic interpretations please do email me and let me know).

The legs, feet and toes of the statue represent the Roman Empire – as it is classically understood.  I.E. It all combines to give an overall snapshot of the historic, imperial Roman Empire – being mostly strong but in various places or at later stages somewhat fragmented.  

The Rock is Christ AT HIS FIRST COMING.  From the time of Jesus’ baptism and ministry He began to build His Kingdom here on earth and He is continuing to do so today – The Kingdom of God is within us – it is a spiritual kingdom.

The legs are the historic imperial Roman Empire (just as in view one) but the feet and toes represent something that is ‘partly’ from that empire – some kind of later ‘extension’ to it / ‘continuation’ of it (as in democratic governments).  We’ll explore what that may or may not be a little later but suffice to say for now, whatever exactly the feet and toes represent it is considered to be part of our world today.  

The Rock is Christ AT HIS SECOND COMING.  The Kingdom is therefore a more literal/outward kingdom – as yet, still to come (maybe soon!)..

I am hoping that this next part will be easy to grasp even though it is going to require some long words!  View one above leads to two different (yet similar) ‘Millennial’ outlooks.  View two above couples with a third view of The Millennium.

1. POSTMILLENNIALISM
   (The Rock is Christ AT HIS FIRST COMING)
   The belief that The Kingdom of God is growing and will continue to grow ‘successfully’ and eventually everyone in the world will become a Christian – or at least live quietly and acceptingly under Christian ‘rule’ and world dominance.  There will be a 1000 years – either literally or this is figurative of an undefined period of time – where ‘world peace’ and respect for The Lord and His Christ will prevail, after which time Jesus will return – hence ‘POST’-Millennial – He comes AFTER The Millennium.
2. AMILLENNIALISM
   (The Rock is Christ AT HIS FIRST COMING)
   The ‘A’ in A-Millennial means ‘without’ – like ‘Atheist’ means literally ‘without God’.  The A-Millennial view is very similar in many ways to the above Post-Millennial view except it does not necessarily anticipate a ‘glorious’ period of Christian growth and dominance in the world prior to Christ’s return.  The ‘Kingdom’ is still seen as being a ‘spiritual’ kingdom – that began to be established at Christ’s first coming and as with the Post-Millennial view it does not expect there to be a literal, ‘physical kingdom’ at any time.  The ‘Millennium’ in Revelation chapter 20 is simply figurative of ‘The Church age’.
3. PREMILLENNIALISM
   (The Rock is Christ AT HIS SECOND COMING)
   Pre-Millennialism is, in simple summary, a more literal, physical understanding of The Kingdom of God.  Whilst there is acknowledgement of The Kingdom being here and growing spiritually it views the Rock in Daniel 2 as being Christ at His second coming – when He physically returns to earth – literally stands on the mount of Olives, enters Jerusalem and begins direct rulership and governance of the entire earth from this location.  He therefore comes and establishes His Kingdom rule for literally 1000 years – at the end of which there are a few final events that culminate in the new earth being formed.

To my mind, all three above ‘proposals’ are partly rational positions to hold. There are strengths and weaknesses in all these views.  There is both sound logic and persuasive Scriptural grounds for holding any of these views.  There are good and Godly men, both past and present, who take these differing positions. 

My above summaries are not designed to provide enough detail for anyone to come to any kind of conclusion about these matters.  You have a lot of serious research to do if you want to arrive honourably at a firm conclusion on this.  

I do of course have my view about this, as with previous ‘options’ I have presented to the reader.  In my next article I will talk more about how I see those feet of iron and clay and you will begin to see how this all relates back to my earlier posts of current day ‘politics’ – Brexit, Trump and the world events that seem to be falling into place! 

I personally believe that the ‘Rock’ (Dan 2) represents Christ at His Second coming and therefore tend towards a ‘Post-Millennial’ (see previous articles) view of Revelation chapter 20. (Those in the ‘famous names’ list above held slightly varying views in this respect).  So, just for the ‘technical’ record… I therefore incline toward the belief known as ‘Historic Post-Millennialism’.  It’s a not a title or terminology I am proud of in any way and it will never, on my part, be a grounds for who I can and cannot have fellowship with but it does have an outworking in the way I see the world we live in. Just as holding to any of the other interpretations will affect your world view – and most importantly, what we think we see coming next… 

If we see the tops of the iron legs – the thighs (a biblical symbol of strength) – as equating with Rome at its visibly strongest then somewhere toward the end we arrive at the feet and toes where the iron is said to be mingled with clay – this can only represent a later, much weaker time in the power of this fourth kingdom.  What is the iron?  Well, that’s simple, in this statue it is symbolic of Rome but more broadly speaking, iron represents rulership – when Christ returns He will rule the nations with a rod of iron.  But what about the clay?  It may be that the mingled clay represents the ‘partly Roman’ European nations that never wholly hold fast together. 

Down the centuries there have been multiple attempts to unite Europe – through wars, through military and marital alliances and most recently through more subtle, bureaucratic, political means.  This could be it.  On the other hand, thinking out loud, could it be that the clay represents the ‘people’?  Adam was made of “dust” – i.e. ‘clay’.  In Scripture, men are said to be “earthen vessels” – i.e. ‘clay pots’.  I wonder if we, the people, are the clay and what we are witnessing in this very day, in Brexit/Trump, is the lack of adhesion to the iron – the rulers.  The rulers and the ruled are coming apart.  The iron is losing its grip.  It started losing its grip when the French revolution rejected despotic monarchy and the ecclesiastical rule of Rome.  Oh, there has been plenty of water under the bridge since those days and there have been gains and losses to the establishment since that time but in the wider sweep of history, Rome cracked under the Reformation, and cracked again under the aforementioned French revolution. 

Common people like me and you can read, listen, learn and communicate with other ordinary men and women around the globe and the 'clay and the iron' are coming apart.

THE FUTURE IS JESUS!  Luke 20:17-18 " But Jesus looked at them and said, “What then is this that is written:
         ‘THE STONE WHICH THE BUILDERS REJECTED,
         THIS BECAME THE CHIEF CORNER stone’?

“Everyone who falls on that stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.”

SHOCKING things will soon happen on earth.  We can believe this because Bible prophecies prove this to be true.  So we need to keep on the watch. What will help us to do that?  The apostle Paul encourages us to “keep our eyes, not on the things seen, but on the things unseen.”  We need to remember that Jehovah will give us everlasting life, whether in heaven or on earth.  Paul wrote these words to encourage Christians at his time to focus on the reward they would get for being faithful to God.  Doing this would also help them to endure trials and persecution.​—2 Corinthians 4:8, 9, 16-18; 5:7. 

Paul’s counsel teaches us an important lesson: If we want to keep our hope strong, we must pay attention to more than just what we can see. We also need to focus on important events that we cannot see now. (Hebrews 11:1; 12:1, 2)  We will discuss ten future events that have to do with our hope of everlasting life.

Paul wrote about one of these future events  in his letter to the Thessalonians. (Read 1 Thessalonians 5:2, 3.)  In his letter, Paul mentioned “Jehovah’s day.” This period of time will start with the destruction of false religion and will end in the war of Armageddon.  Just before the day of Jehovah begins, world leaders will be saying “Peace and security!”  This could be one event or even several events that happen one after the other.  Nations may think that they are close to solving some of their big problems.  What will the religious leaders do?  They are part of the world.  So it is possible that they will say “Peace and security!” along with the political leaders. (Revelation 17:1, 2)  By doing this, the religious leaders would be acting the same way as the false prophets of ancient Judah did, who were saying: “There is peace!  There is peace!”  But Jehovah said there was no peace.​—Jeremiah 6:14; 23:16, 17. 

No matter who says “Peace and security!” it will mean that Jehovah’s day will begin.  That is why Paul could say: “Brothers, you are not in darkness, so that that day should overtake you as it would thieves, for you are all sons of light.” (1 Thessalonians 5:4, 5)  We understand what the Bible says about the events that are happening today, although most people do not.  How will this prophecy about saying “Peace and security!” be fulfilled?  We must wait and see.  So let us be determined to “stay awake and keep our senses.”​—

1 Thessalonians 5:6; Zephaniah 3:8. 

What will happen next?  Paul said: “Whenever it is that they are saying: ‘Peace and security!’ then sudden destruction is to be instantly upon them.”  The destruction begins with the attack against all false religion in the world.  The Bible calls false religion “Babylon the Great,” or “the harlot.” (Revelation 17:5, 6, 15)  

That attack against all false religion, including Christendom, is the beginning of the “great tribulation.” (Matthew 24:21; 2 Thessalonians 2:8)  Many people will be surprised when this happens.  Why?  Because until that time, the harlot (Babylon the Great - all the world religions) will think that she is “a queen” who will “never see mourning.”  She thinks that nothing bad will happen to her.  But she will suddenly find out that she has made a mistake.  She will be destroyed very quickly, as if “in one day.”​—Revelation 18:7, 8. 

The Bible says that a “wild beast” with “ten horns” will attack the harlot.  When we study the book of Revelation, we learn that this wild beast could mean the United Nations (UN).  “The ten horns” mean all the governments that now support this “scarlet-colored wild beast.” * (See footnote.) (Revelation 17:3, 5, 11, 12)  How destructive will this attack be?  The nations that belong to the UN will take away all the harlot’s wealth, reveal how bad and immoral she really is, devour her, and “completely burn her.”  So false religion will be destroyed forever.​—Read Revelation 17:16. 

Bible prophecy also shows how this attack will begin.  In some way Jehovah will cause the political leaders “to carry out his thought,” or to do what he wants them to do, which is to destroy the harlot. (Revelation 17:17)  Religion spreads war and continues to cause many problems in the world.  So the nations may think that it will benefit them if they destroy the harlot.  In fact, when the rulers attack the harlot, they will think that they are doing what they want to do.  But God will be using them to destroy all false religion.  So one part of Satan’s system will attack another part of his system, and Satan will not be able to do anything to stop it.​—Matthew 12:25, 26. 

After false religion is destroyed, God’s servants will still be “dwelling in security” and “without wall.” (Ezekiel 38:11, 14)  What will happen to this group of people who worship Jehovah and who look as if they have no protection?  It seems that they will be attacked by “many peoples.”  God’s Word describes this situation as the attack by “Gog of the land of Magog.” (Read Ezekiel 38:2, 15, 16.)  How should we feel about this attack? 

We know that God’s people will be attacked, but this does not make us too anxious.  The sanctification of Jehovah’s name and the vindication of his sovereignty are more important to us than whether we will be saved.  Jehovah said more than 60 times:  “You will have to know that I am Jehovah.” (Ezekiel 6:7; see footnote.)  We are very interested to see how that important part of Ezekiel’s prophecy will be fulfilled.  And we trust that “Jehovah knows how to deliver people of godly devotion out of trial.” (2 Peter 2:9)  At the same time, we want to do all we can to strengthen our faith so that we will be able to keep our integrity to Jehovah no matter what we may have to endure.  What should we do?  We should pray, study God’s Word and meditate on it, and tell others about the Kingdom message.  That will keep our hope of everlasting life strong.  This hope will be like “an anchor” that helps us to remain faithful to God.​—Hebrews 6:19; Psalm 25:21. 

What shocking event will happen when Jehovah’s servants are attacked? Jehovah will use Jesus and the armies in heaven to help God’s people. (Revelation 19:11-16)  This will be “the war of the great day of God the Almighty,” which is called Armageddon.​—Revelation 16:14, 16.

About this war against Gog, Jehovah said: “‘I will call forth against him throughout all my mountainous region a sword,’ is the utterance of the Sovereign Lord Jehovah. ‘Against his own brother the sword of each one will come to be.’”  Those on Satan’s side will be confused and frightened, and they will start killing one another.  Jehovah said: “Fire and sulphur I shall rain down upon [Gog] and upon his bands and upon the many peoples that will be with him.” (Ezekiel 38:21, 22)  What will be the result when God does this?

The nations will have to realize that they are being destroyed because Jehovah has ordered it.  Then the people who are on Satan’s side may say the same as did the ancient Egyptians  who chased after the Israelites at the Red Sea.  They cried out: “Jehovah certainly fights for them”! (Exodus 14:25) The nations will be forced to know who Jehovah is. (Read Ezekiel 38:23.)  How soon will these events begin to happen? 

A prophecy in the book of Daniel helps us to understand in what period of time we are living.  Daniel describes an image that looks like a human and is made of different metals. (Daniel 2:28, 31-33)  It represents world powers that have had a great influence on God’s people, in the past and at the present.  They include Babylon, Medo-Persia, Greece, and Rome.  And the last world power exists in our time.  In Daniel’s prophecy, we learn that the feet and toes of the image represent this world power.  During World War I, Britain and the United States started working together in a special way.  So the fifth part of Daniel’s image could be the Anglo-American World Power.  The feet are the last part of the image.  This shows that there will be no human world power after it.  The feet and the toes are made of iron and clay.  This represents the weak state of the Anglo-American World Power. 

In this prophecy, God’s Kingdom is represented by a large stone that was cut figuratively from a mountain (in 1914).  The  mountain represents Jehovah’s sovereignty, or right to rule.  That stone will soon hit the feet of the image.  At Armageddon, the feet and the rest of the image will be smashed. (Read Daniel 2:44, 45.)  So the Anglo-American World Power will still be ruling when Armageddon comes.  How exciting it will be to see this prophecy fulfilled!   What will Jehovah do to Satan? 

First, Satan will see his organization on earth being completely destroyed. Then, something will happen to Satan himself.  The apostle John tells us what it is. (Read Revelation 20:1-3.)  The “angel coming down out of heaven with the key of the abyss,” who is Jesus Christ, will throw Satan and his demons into the abyss and keep them there for a thousand years. (Luke 8:30, 31; 1 John 3:8)  In this way, the serpent’s head will begin to be bruised, or ​—Genesis 3:15. 

What is “the abyss” into which Satan and the demons will be thrown?  The word used means very deep, or like a bottomless pit.  So the abyss is a place where no one can go except Jehovah and his angel who has “the key of the abyss.”  Satan will be kept there so that “he might not mislead the nations anymore.”  The Bible says that Satan is like “a roaring lion.”  But when he is in the abyss, he will be silenced.​—1 Peter 5:8. 

Important and shocking events will soon happen.  We look forward to seeing how the saying of “Peace and security!” will come about.  Then we will see the destruction of Babylon the Great, the attack by Gog of Magog, and the battle of Armageddon.  The Great Tribulation.  Then Satan and his demons will be thrown into the abyss.  After these events, all wickedness will be gone.  Our lives will be completely different during Christ’s Thousand Year Rule.  During that time, we will enjoy an “abundance of peace.”​—Psalm 37:10, 11. 

This page created by Peter Brenner on Saturday, December 6, 2025

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