Holiness with a Body

As I prepared to take my congregation through the book of Leviticus I came upon this marvelous quote:

“As revealed in Leviticus, the holy is not an abstract, metaphysical concept hanging in thin air.  Rather it is the essential quality that gives eternal meaning to serving Yahweh.  The call to become holy like God affects every dimension of life.  This call captivates the imagination and like a gyroscope directs one’s longing for purpose toward life in Yahweh’s presence.  While the demands of holy living are overwhelming, the promise of God’s presence empowering his people encourages pursuit of the call.  A holy life is a blessed life, a life of personal growth, and a life of meaning and joy.  It is a life lived in communion with the Holy God.” (John E. Hartley, Leviticus [WBC 4; Dallas, TX: Word, 1992], lxiii).

I was struck by the concreteness of holiness (as opposed to how we as Protestants have made it primarily spiritualized but not Spirit embodied).  I am thoroughly looking forward to our study of this life-giving book of Scripture.  What are your thoughts on the concreteness of holiness and its relation to a “life lived in communion with the Holy God”?
[Originally blogged on May 31, 2012 at bluechippastor.org]

Tattoos of Leviticus: To Mark or Not to Mark

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Perhaps my most anticipated and requested notes for a lecture was on tattoos for my Pentateuch class this Spring. While I currently do not write out manuscript notes for my classes (I am more a skeletal outline lecturer), I do hand out notes for reading and discussion. While quite delayed in posting this (it has been a draft for months), I thought I would at least share the comments of a friend (with his permission) and link to another article I provided in class that day.
Timothy McMahon writes:

First, it’s difficult to ascertain precisely what Leviticus 19:28 is prohibiting. It says “you shall not put a writing of qa’aqa on yourselves. Since qa’aqa occurs nowhere else in the Bible, its precise meaning is uncertain. The Septuagint rendered grammata stikta, ‘tattoo marks’. But that may or may not be entirely accurate.
The overall subject of the immediate context is alternative worship — the worship of idols, ancestor veneration, and occult activity. It was a widespread custom in the ancient near east to mark the body of a slave to signify his master’s ownership. Since the worshipers of a god are the god’s slaves (Scripture uses this terminology quite often to describe HaShem’s people as His servants), it was also very common for people to imprint the name or symbol of their god on their bodies to mark themselves as his worshipers. In the confluence of the literary and cultural contexts, it seems reasonable in my view to understand the prohibition here as against imprinting or branding oneself in honor of a god other than HaShem, rather than an absolute prohibition on any such markings.
The rabbis also see it this way (depending on the source). In the Tosefta to Makkot 4.15, this verse is understood to prohibit the tattooing of the name of a false god. The rabbis here cite the custom enshrined in the Torah of boring a hole through a slave’s ear (Ex. 21:6; Deut. 15:17) to understand that this prohibition is not absolute. (Interestingly, there’s an alternate understanding that Lev. 19:28 prohibits only the incision of the Name of God and permits any other sort of tattoo. I can’t track down the source on that yet.)
Support for the Tosefta‘s understanding, I believe, may be found in Isaiah 44:5 — “One will say, ‘I am HaShem’s’; another will call himself by Jacob’s name; another will write on his hand, ‘HaShem’s’ and name himself with the name Israel.” This verse appears to speak approvingly of the idea of inscribing HaShem’s name on one’s hand, just as He (figuratively, of course) has engraved His people on His hands (Isaiah 49:16). (Alternatively, 44:5 could be rendered “another will write with his hand, ‘HaShem’s’.”)

An article at Studylight.org offers a discussion along a similar line concerning the taboo of tattoos (HERE).
In sum, I would say that much of the contemporary obsession with tattoos is unrelated to the instruction concerning body marking in the Scriptures (and particularly Leviticus), unless it is for religious purposes intentionally meant for syncretistic or idolatrous worship. That doesn’t mean it is a non-issue (there are still dumb things to tattoo on your body and dumb ways to do it).
What are your thoughts in light of these several articles discussing the Scriptures on this topic?

Leviticus: A Literary Structure

What follows is a brief literary outline of the Book of Leviticus as I understand it:
A. Sacrifices/Offerings (ch.1-7)
    B. Priestly Ordination (ch.8-10)
        C. Clean/Unclean in daily life (ch.11-15)
             D. Day of Atonement (ch.16) [1]
        C’. Holiness in daily life (ch.17-20)
    B’. Holy Orders (ch.21-22)
A’. Holy Observances (ch.23-25)
Conclusion: Blessings-Curses and Dedication (ch.26-27) [2]
I think the book offers a chiastic literary structure that demonstrates a literary unity overall and that places the Day of Atonement at the center.[3] Many refer to this book as being about “holiness”[4] (which it is), but holiness toward what end?
Toward the blessing of Yahweh’s presence with His people. As I stated in my earlier post, I believe that the intimate presence of Yahweh in relationship with His people is the point of Leviticus. Holiness is the means by which this is accomplished, but the aim is nearness in relationship. This is further clarified by the last two chapters which delineate the associated blessings-curses with faithfulness to Yahweh and the voluntary dedication of persons and properties to Yahweh. While all that precedes is commanded of Israel in their relationship with Yahweh, the final chapter speaks to what is voluntary in that relationship. The promised blessing in that relations was: I will put my dwelling place among you, and I will not abhor you. I will walk among you and be your God, and you will be my people.”(Lev. 26:11-12 NIV)
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[1] Leviticus 16 as the literary “center” of the book is also argued by Joel N. Lohr, “The Book of Leviticus” in A Theological Introduction to the Pentateuch: Interpreting the Torah as Christian Scripture (Eds., Richard S. Briggs and Joel N. Lohr; Grand Rapids, MI: Baker Academic, 2012), 87; and cited in that volume is the work of Wilfried Warning, Literary Artistry in Leviticus, Biblical Interpretation Series 35 (Leiden: Brill, 1999), 178.
[2] Admittedly, many scholars consider chapter 27 to be a sort of appendix. I have included it as part of the conclusion because of its voluntary nature for a people who have already covenanted relationship with their God, Yahweh.
[3] For several alternate and more complex chiastic proposals that do not describe the whole book, see Nobuyoshi Kiuchi, “Leviticus, Book of” in Dictionary of the Old Testament: Pentateuch (Eds., T. Desmond Alexander and David W. Baker; Downers Grove, IL: InterVarsity Press, 2003), 524.
[4] Critical scholars even go so far as to refer to chapters 17-26 as a so-called “Holiness Code” which was codified at some other time than the book it has been included in and only later attached because of the emphasis throughout the whole work on “holiness.”  One of the commentaries I am using is notably called “Holiness to the LORD: A Guide to the Exposition of the Book of Leviticus” by Allen P. Ross (Grand Rapids, MI: Baker Academic 2002).  It is because “holiness” is considered the watchword of this book of Scripture (which certainly seems pertinent), but I believe my point remains: holiness to what end?

The Heart of Leviticus

The enigmatic book of Leviticus is not a first choice for the Church to read or study, yet I’ve been taking my congregation through it (verse-by-verse…believe it or not) for our Wednesday Bible study.  Last night we covered its theological center (or heart) which can be found in chapter 16.  Lev. 16 concerns itself with the holiest day in Judaism: the Day of Atonement (in our day referred to as Yom Kippur).  As we discussed this amazing chapter last night, we conversed about the point of this fasting day for atonement in light of everything leading up to this chapter (the sacrifices, the ordination of priests and a high priest, what is “clean/unclean and holy/common”).

So what is the point?  The point can be found in a commonly used term in the sixteenth chapter (Lev.16:7, 16, 17, 20, 23, 33; and many other places elsewhere in the Torah): the tent of meeting (Heb. אֹהֶל מוֹעֵֽד).  This “tent of meeting” (or “tabernacle”) was intended for one purpose: to be the place where Yahweh, the God of Israel, met with Israel.  The presence of Yahweh was always the point.  This is emphatically stated in the first verse of chapter sixteen which reads: “The LORD said to Moses: ‘Tell your brother Aaron not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die, because I appear in the cloud over the atonement cover.'” (NIV)  Yahweh made a way for His presence to remain and for the revelation of His presence in the midst of His people (without them simply being destroyed by the need to be “clean” and “holy”).

We quickly become lost in the regulations about purity and sacrifices.  We tend to think that such matters were primarily (or even only) concerned with sin.  Not so.  That was not so.  The point was presence and relationship.[1]  Yahweh longs for relationship and makes a way back for a people of His choosing who will do what is necessary to live in His presence.

This is also the point of the gospel.  The point is not about overcoming sins or being forgiven of sins.  That is only initiatory to being received into God’s presence…to having God with us (e.g., Immanuel) and even in us.  God desires a people to Himself (Rev.21:3) and has made the way to have such immediacy even in the face of His absolute otherness.

Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus, by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water. And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. (Heb.10:19-23 NET)

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[1] Gordon Wenham only includes the “presence of God” as one of the theological highlights of Leviticus, see his The Book of Leviticus (NICOT; Grand Rapids, MI: Eerdmans, 1979), 16-18; and John E. Hartley, Leviticus (WBC 4; Dallas: Word, 1992), lxiii-lxiv.

Future Reading Plans

While this may be a bit of a stretch, much of it will actually be read by the end of summer and into the fall season.  Many folks have asked what I’m doing now with all my “free time” since I graduated from Seminary.  Well…I’m doing lots of reading as well as will be doing some teaching at several schools in the region (colleges and seminary) over the next year.  Some of the following reading is for the courses I will be teaching, some is for my church and some is just for fun:
Leviticus
John E. Hartley, Leviticus (WBC 1992); Jacob Milgrom, Leviticus: A Book of Ritual and Ethics (CC 2004); Mark F. Rooker, Leviticus (NAC 2000); Allan Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus (2006); Gordon J. Wenham, The Book of Leviticus (NICOT 1979).
Deuteronomy
Walter Brueggemann, Deuteronomy (AOTC 2001); Duane Christensen, Deuteronomy (WBC 2 vols. 1991, 1999); Peter C. Craigie, The Book of Deuteronomy (NICOT 1976); J. G. McConville, Deuteronomy (AOT 2002).
Former Prophets (Joshua-2 Kings)
Robert B. Chisholm, Interpreting the Historical Books: An Exegetical Handbook (2006); Terence E. Fretheim, Deuteronomic History (1983); Victor P. Hamilton, Handbook on the Historical Books (2008); L. Thomas Holdcroft, The Historical Books (2000); David M. Howard Jr., An Introduction to the Old Testament Historical Books (2007); Martin Noth, The Deuteronomistic History (JSOTSup 2nd ed.1991); Marvin E. Tate, From Promise to Exile: The Former Prophets (1999).
Psalms
Derek Kidner, Psalms (TOTC 2vols. 1981); John Goldingay, Psalms (BECOT 3vols. 2008).
Matthew
D. A. Carson, Matthew (EBC 1984); R. T. France, The Gospel of Matthew (NICNT 2005); Grant Osborne, Matthew (ZEC 2010); David Turner, Matthew (BECNT 2008).
Other
Marcus J. Borg and N. T. Wright, The Meaning of Jesus: Two Visions (2000).

Of course, none of this includes the volumes of Barth and Bonhoeffer which I continually am wading through, but it gives a brief look at my reading schedule for the next few months.  I am thoroughly excited about reading these volumes and all the treasurers to be uncovered in the intensive study of Scripture and theology.

Esther 3-4 – A Time for Action

3:1-6 – Haman…the Agagite.  Whereas the last we read would have suggested that Mordecai should have been rewarded by the king, we find only the mention of another man who instead receives honors and acclaim from the king…and this man will seek for the destruction not only of Mordecai, but of all the Jews.  Haman is introduced by stating that he was an “Agagite” which would suggest an immediate tension for the reader who has just recently discovered that Mordecai is not only a Jew, but even a descendant of Kish the father of King Saul.  This seems intended to bring to mind the age-old conflict between the Amalekites (which used “Agag” for their royal family name) and Israel (Exo.17:8-16; Num.24:7; Deut.25:17-19) and was exemplified in Saul’s nearly destroying all of the Amalekites with the exception of king Agag in 1 Sam.15.  According to Josephus and several of the targums “Amalek” is actually given in place of “Agagite” here (though the Greek versions completely alter the name destroying any connection to this historical conflict).  The term “Agagite” in Esther functions in a nearly synonymous way with “enemy of the Jews” (Esther 3:10; 8:1, 3, 5, 10, 24; Bush 384).  This may, in fact, answer why Mordecai refused to bow down to Haman despite the command of the king.  The text does not explain a reason and there was sufficient precedence for bowing to kings, rulers and others (Gen.27:29; 1 Sam.24:8; 1 Kings 1:16).  Certainly Mordecai had bowed to the king, so why not to Haman?  The only reason suggested by the text is that Mordecai was “a Jew” and this must be read then in light of Haman being “Agagite”.  The targums and the LXX versions add several different explanations about the worship of God alone for the reason that Mordecai would not bow down, but this goes well beyond what the text actually says and tries to spiritualize his reasoning.  It seems more likely it was the ethnic identity that was the factor involved.  The questioning of Mordecai about why he would not bow and pay homage may be more to force him to do this rather than to actually discover why.  Mordecai’s actions so enraged Haman that he actually determined to destroy not only Mordecai, but all of Mordecai’s people—the Jews.  “There is a parallel between the decree against all women because of the disrespect shown by one (Vashti) and the decree against all Jews because of the disrespect shown by Mordecai” (Berlin 37-38).

3:7-15 – The Lot Cast.  The time indicated in 3:7 places these events five years after Esther’s choice as queen, sixteen years after the return to Jerusalem of Ezra and the rebuilding of the Temple, and sixty-four years after Zerubbabel and the first return from exile (Breneman 328).  In the first month of that year Haman cast the pur (an Akkadian loanword from which the celebration takes the plural form for its name – Purim) that was explained as the “lot” (Heb. goral).  He did this to determine the best time to destroy the Jews.  This was a normal manner for determining certain matters of great importance and allowing for either the fates or divine direction to lead one (cf. Josh.18:6; Ps.16:5-6; Prov.16:33).  The date selected by the lot was to be exactly eleven months later.  So Haman then went to Xerxes to convince him to make the edict and used truth (“scattered”), half-truth (“different than all others”) and outright lies (“do not obey”) to convince the king to give his approval.  He never once mentioned the people he was referring to, but only referred to them obliquely as “a certain people”.  His appeal was made primarily to the empires and king’s self-interest and greed.  The amount offered of 10000 talents of silver (or about 333-375 tons) equaled nearly the entirety of tribute collected by the Persians in a single year (Herodotus 3.89)!  Perhaps Haman thought to collect this by pillaging the Jews, but the king seems not even to care about such matters.  He simply issues the decree.  “Haman is unmitigated evil, but the king is dangerous indifference personified” (Bush 387).
The exact date that Haman of the edict being issued was the thirteenth of Nissan which was the eve of Passover when the Jews would be celebrating Israel’s deliverance by the hand of God (Exo.12:18; Lev.23:5; Num.28:16).  Would God again deliver His people?  Would the LORD be faithful to His covenant?  None of this is appealed to, but all of it remains implicit.  The edict was made available in every language throughout the empire in order to encourage people everywhere to prepare to take action against the Jews on the 13th of the twelfth month.  According to Herodotus it took approximately three months for a message to be carried across the entire empire (5.52-53).  The chapter closes with the king and Haman drinking together while the rest of the city of Susa was “bewildered” as the edict went out.
4:1-5 – Sackcloth and Ashes.  Mordecai immediately tore his clothes in mourning and put on sackcloth and ashes, publicly wailing (cf. Num.14:6; 2 Sam.1:11; 3:31; 13:31; Ezra 9:3; Isa.36:22).  These were the normal ancient cultural ways of demonstrating ones sorrow.  He would not even change his clothes to approach Esther with the news, but instead stayed outside the city gate wailing.  The effect upon the Jews everywhere else was similar as they heard the news of their impending destruction.  When Esther heard the news she tried to get Mordecai to put on fresh clothes so she could speak to him, but was forced to speak to Mordecai through her eunuch-servant Hathach.
4:6-17 – A Call for Action.  Mordecai relayed everything to Hathach who in turn relayed it all to Esther including bringing a copy of the royal edict concerning the destruction of the Jews.  Further, Mordecai pleaded with Esther to go to the king on behalf of her people.  Esther relayed that she, though the queen, could not simply go to the king for fear of losing her life unless he should choose to receive her or call for her.  She had not, for whatever reason, been invited to the king’s presence for a month and did not know when this would next happen.  Herodotus records that a message could be sent to the king requesting an audience (3.118, 140), but apparently Esther must have had her reasons for not wishing to send a message to request an audience.
Mordecai’s reply to Esther suggests that she will die if she does nothing.  She must take action if there is to be hope for her and her family (which presumably would include Mordecai).  Bush reads the first part of 4:14 as a rhetorical question with an emphatic “No!” as the answer.  This reading would then suggest that there would be no deliverance for the Jews if Esther did not do something now (395-7; but see the contrary in Breneman 336fn4).  Mordecai also questions Esther that she may have come to her position for such an opportune moment despite whatever the previous circumstances may have suggested.  These are the usual verses that are used to point to God’s providential care, but why at this moment (above all others) didn’t the author of Esther choose to refer to God explicitly in any way whatsoever?  The LXX makes God’s action very explicit both here and at other specific points, but
the Hebrew text used in our canon does not.  How should we understand this?  “One logical conclusion from God’s absence is that human action is important.  Time and again, Esther and Mordecai’s initiatives are what make the difference for the Jews; we do not see them passively waiting for signs from God or for God to perform a dramatic miracle of some type….[T]he author is intentionally vague about God’s presence in events.  He affirms on the one hand, that God is indeed involved with his people, but, on the other hand, he admits that it is sometimes difficult to perceive God’s involvement” (NIDOTTE 4:583-4).  “These unfolding events begin to show the inscrutable interplay between circumstances thrust upon us, sometimes unjustly, and those the result of our own behavior, often flawed.  God’s providence marvelously moves through both in his own good time” (Jobes 124).
Esther called for a severe fast of three days whereas normally fasting seems to have only gone from sunrise to sunset (NIDOTTE 3:781; cf. Judges 20:26; 1 Sam.14:24) and that there would be nothing to drink for the time Esther spoke of.  Esther and her maids would also do this and then she would go to the king whatever the consequences to herself.  Here we note that Mordecai does as Esther has commanded.  Why is there no object for their fasting and no spiritual explanation?  Again, this is implied in the text, but is not in any way stated.  Fasting could be carried out for very secular reasons (as it is in our own day), but this would seem to be for an entreaty to the LORD despite His not being named.  The time for action would be prepared for by a call for solemnity and fasting.  When one realizes that the Jews only had one day a year for mandatory fasting (i.e., the Day of Atonement, though there were numerous other days later added – cf. Zech.7:5) this adds to the solemnity of the occasion.  Further, when one realizes that this fasting would be occurring during the Feast of Passover (much as Daniel’s did in Daniel 10:2-4) which was a commanded feast (Num.9:13).
There are often propitious moments where we must take action despite what may appear to be the consequences to ourselves.  The following is a relevant poem by Martin Niemöller who was a leading German pastor that realized all too late that action should have been taken by the true Church of Germany to oppose Nazism and its desire to exterminate certain people including particularly the Jews:
“First they came for the communists,
and I didn’t speak out because I wasn’t a communist.

Then they came for the trade unionists,
and I didn’t speak out because I wasn’t a trade unionist.

Then they came for the Jews,
and I didn’t speak out because I wasn’t a Jew.

Then they came for me
and there was no one left to speak out for me.”

Susanna and Bel and the Dragon

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Neither of these two additions to the Book of Daniel has come down in a Hebrew text, but instead in the Theodotion, LXX and Latin Vulgate recensions.  They were thus never included as part of the accepted text by the wider community of Israel, but were used regularly by the early Church which used the Greek translations as their Scripture and found much in these tales that they could use for their own purposes.  They were, however, not regarded as part of the received “canon” of Scripture by all of the churches, but as that which was early on beneficial to be read in the churches.  Even in the KJV these additions were originally included (although they were found not attached to Daniel but in a section labeled “Apocrypha” meaning “hidden” with the notion that these were not considered a part of the received canon of Scripture but were still read in the churches) up until as late as 1826.  While these tales do not add anything essential to the story of Daniel, they do offer examples of wisdom in persistent faithfulness to the LORD in the face of wickedness and false worship…something which the Book of Daniel spells out again and again, and something we would do well to pay heed to in our own day.
Susanna 1:1 There was a man living in Babylon whose name was Joakim. 2 He married the daughter of Hilkiah, named Susanna, a very beautiful woman and one who feared the Lord. 3 Her parents were righteous, and had trained their daughter according to the law of Moses.
            4 Joakim was very rich, and had a fine garden adjoining his house; the Jews used to come to him because he was the most honored of them all. 5 That year two elders from the people were appointed as judges. Concerning them the Lord had said: “Wickedness came forth from Babylon, from elders who were judges, who were supposed to govern the people.” 6 These men were frequently at Joakim’s house, and all who had a case to be tried came to them there. 7 When the people left at noon, Susanna would go into her husband’s garden to walk. 8 Every day the two elders used to see her, going in and walking about, and they began to lust for her. 9 They suppressed their consciences and turned away their eyes from looking to Heaven or remembering their duty to administer justice. 10 Both were overwhelmed with passion for her, but they did not tell each other of their distress, 11 for they were ashamed to disclose their lustful desire to seduce her. 12 Day after day they watched eagerly to see her.
 13 One day they said to each other, “Let us go home, for it is time for lunch.” So they both left and parted from each other. 14 But turning back, they met again; and when each pressed the other for the reason, they confessed their lust. Then together they arranged for a time when they could find her alone.
 15 Once, while they were watching for an opportune day, she went in as before with only two maids, and wished to bathe in the garden, for it was a hot day. 16 No one was there except the two elders, who had hidden themselves and were watching her. 17 She said to her maids, “Bring me olive oil and ointments, and shut the garden doors so that I can bathe.” 18 They did as she told them: they shut the doors of the garden and went out by the side doors to bring what they had been commanded; they did not see the elders, because they were hiding. 19 When the maids had gone out, the two elders got up and ran to her. 20 They said, “Look, the garden doors are shut, and no one can see us. We are burning with desire for you; so give your consent, and lie with us. 21 If you refuse, we will testify against you that a young man was with you, and this was why you sent your maids away.” 22 Susanna groaned and said, “I am completely trapped. For if I do this, it will mean death for me; if I do not, I cannot escape your hands. 23 I choose not to do it; I will fall into your hands, rather than sin in the sight of the Lord.”
 24 Then Susanna cried out with a loud voice, and the two elders shouted against her. 25 And one of them ran and opened the garden doors. 26 When the people in the house heard the shouting in the garden, they rushed in at the side door to see what had happened to her. 27 And when the elders told their story, the servants felt very much ashamed, for nothing like this had ever been said about Susanna.
 28 The next day, when the people gathered at the house of her husband Joakim, the two elders came, full of their wicked plot to have Susanna put to death. In the presence of the people they said, 29 “Send for Susanna daughter of Hilkiah, the wife of Joakim.” 30 So they sent for her. And she came with her parents, her children, and all her relatives. 31 Now Susanna was a woman of great refinement and beautiful in appearance. 32 As she was veiled, the scoundrels ordered her to be unveiled, so that they might feast their eyes on her beauty. 33 Those who were with her and all who saw her were weeping.
 34 Then the two elders stood up before the people and laid their hands on her head. 35 Through her tears she looked up toward Heaven, for her heart trusted in the Lord. 36 The elders said, “While we were walking in the garden alone, this woman came in with two maids, shut the garden doors, and dismissed the maids. 37 Then a young man, who was hiding there, came to her and lay with her. 38 We were in a corner of the garden, and when we saw this wickedness we ran to them. 39 Although we saw them embracing, we could not hold the man, because he was stronger than we, and he opened the doors and got away. 40 We did, however, seize this woman and asked who the young man was, 41 but she would not tell us. These things we testify.” Because they were elders of the people and judges, the assembly believed them and condemned her to death.
 42 Then Susanna cried out with a loud voice, and said, “O eternal God, you know what is secret and are aware of all things before they come to be; 43 you know that these men have given false evidence against me. And now I am to die, though I have done none of the wicked things that they have charged against me!” 44 The Lord heard her cry.
 45 Just as she was being led off to execution, God stirred up the holy spirit of a young lad named Daniel, 46 and he shouted with a loud voice, “I want no part in shedding this woman’s blood!” 47 All the people turned to him and asked, “What is this you are saying?” 48 Taking his stand among them he said, “Are you such fools, O Israelites, as to condemn a daughter of Israel without examination and without learning the facts? 49 Return to court, for these men have given false evidence against her.”
 50 So all the p
eople hurried back. And the rest of the elders said to him, “Come, sit among us and inform us, for God has given you the standing of an elder.” 51 Daniel said to them, “Separate them far from each other, and I will examine them.” 52 When they were separated from each other, he summoned one of them and said to him, “You old relic of wicked days, your sins have now come home, which you have committed in the past, 53 pronouncing unjust judgments, condemning the innocent and acquitting the guilty, though the Lord said, ‘You shall not put an innocent and righteous person to death.’ 54 Now then, if you really saw this woman, tell me this: Under what tree did you see them being intimate with each other?” He answered, “Under a mastic tree.” 55 And Daniel said, “Very well! This lie has cost you your head, for the angel of God has received the sentence from God and will immediately cut you in two.”
 56 Then, putting him to one side, he ordered them to bring the other. And he said to him, “You offspring of Canaan and not of Judah, beauty has beguiled you and lust has perverted your heart. 57 This is how you have been treating the daughters of Israel, and they were intimate with you through fear; but a daughter of Judah would not tolerate your wickedness. 58 Now then, tell me: Under what tree did you catch them being intimate with each other?” He answered, “Under an evergreen oak.” 59 Daniel said to him, “Very well! This lie has cost you also your head, for the angel of God is waiting with his sword to split you in two, so as to destroy you both.”
 60 Then the whole assembly raised a great shout and blessed God, who saves those who hope in him. 61 And they took action against the two elders, because out of their own mouths Daniel had convicted them of bearing false witness; they did to them as they had wickedly planned to do to their neighbor. 62 Acting in accordance with the law of Moses, they put them to death. Thus innocent blood was spared that day. 63 Hilkiah and his wife praised God for their daughter Susanna, and so did her husband Joakim and all her relatives, because she was found innocent of a shameful deed. 64 And from that day onward Daniel had a great reputation among the people. (Susanna 1:1-64 – NRS)
Discussion of Susanna
This particular story is usually numbered as chapter thirteen of the Book of Daniel; however, in some Greek texts it was put as the very first chapter which would be awkward as well.  This was written to account for Daniel’s standing among his own people, but nowhere else in the book of Daniel is this at issue.  The book of Daniel is presented simply as an account of Daniel’s rise among the Gentiles as one possessed of wisdom and understanding to demonstrate the sovereignty of the Lord over all the other nations.  So this particular addition becomes rather difficult to include in light of the overall scheme of Daniel.  The text included above (translated by the NRS) is largely taken from the much longer recension of Theodotion as opposed to the much briefer LXX recension.  The account notes false judges who attempt to abuse a righteous woman trying to use the Law against her by offering false testimony in order to put her to death (Lev.24:14), but instead they are put to death as false witnesses  when proven to be false by the wisdom of Daniel (Deut.19:18ff).  “Against the background of accepted theism the narrative showed that the divine will was given normative expression in the Torah of Moses, and that injustice was unequivocally condemned by the written Word.  Her experience of God led Susanna to choose death rather than sin, but in making this decision she was actually placing her entire confidence in the divine ability to answer prayer and vindicate the innocent suppliant.  By contrast, however, the deceitful wicked were unmasked and exposed, despite their hypocritical pretensions to justice and religion” (Harrison 1251).
Bel and the Dragon 1:1 When King Astyages was laid to rest with his ancestors, Cyrus the Persian succeeded to his kingdom. 2 Daniel was a companion of the king, and was the most honored of all his friends.
 3 Now the Babylonians had an idol called Bel, and every day they provided for it twelve bushels of choice flour and forty sheep and six measures of wine. 4 The king revered it and went every day to worship it. But Daniel worshiped his own God. So the king said to him, “Why do you not worship Bel?” 5 He answered, “Because I do not revere idols made with hands, but the living God, who created heaven and earth and has dominion over all living creatures.” 6 The king said to him, “Do you not think that Bel is a living god? Do you not see how much he eats and drinks every day?” 7 And Daniel laughed, and said, “Do not be deceived, O king, for this thing is only clay inside and bronze outside, and it never ate or drank anything.”
 8 Then the king was angry and called the priests of Bel and said to them, “If you do not tell me who is eating these provisions, you shall die. 9 But if you prove that Bel is eating them, Daniel shall die, because he has spoken blasphemy against Bel.” Daniel said to the king, “Let it be done as you have said.” 10 Now there were seventy priests of Bel, besides their wives and children. So the king went with Daniel into the temple of Bel. 11 The priests of Bel said, “See, we are now going outside; you yourself, O king, set out the food and prepare the wine, and shut the door and seal it with your signet. 12 When you return in the morning, if you do not find that Bel has eaten it all, we will die; otherwise Daniel will, who is telling lies about us.” 13 They were unconcerned, for beneath the table they had made a hidden entrance, through which they used to go in regularly and consume the provisions.
 14 After they had gone out, the king set out the food for Bel. Then Daniel ordered his servants to bring ashes, and they scattered them throughout the whole temple in the presence of the king alone. Then they went out, shut the door and sealed it with the king’s signet, and departed. 15 During the night the priests came as usual, with their wives and children, and they ate and drank everything.
 16 Early in the morning the king rose and came, and Daniel with him. 17 The king said, “Are the seals unbroken, Daniel?” He answered, “They are unbroken, O king.” 18 As soon as the doors were opened, the king looked at the table, and shouted in a loud voice, “You are great, O Bel, and in you there is no deceit at all!” 19 But Daniel laughed and restrained the king from going in. “Look at the floor,” he said, “and notice whose footprints these are.” 20 The king said, “I see the footprints of men and women and children.” 21 Then the king was enraged, and he arrested the priests and their wives and children. They showed him the secret doors through which they used to enter to consume what was on the table. 22 Therefore the king put them to death, and gave Bel over to Daniel, who destroyed it and its temple.
 23 Now in that place there was a great dragon, which the Babylonians revered. 24 The king said to Daniel, “You cannot deny that this is a living god; so worship him.” 25 Daniel said, “I worship t
he Lord my God, for he is the living God. 26 But give me permission, O king, and I will kill the dragon without sword or club.” The king said, “I give you permission.” 27 Then Daniel took pitch, fat, and hair, and boiled them together and made cakes, which he fed to the dragon. The dragon ate them, and burst open. Then Daniel said, “See what you have been worshiping!”
 28 When the Babylonians heard about it, they were very indignant and conspired against the king, saying, “The king has become a Jew; he has destroyed Bel, and killed the dragon, and slaughtered the priests.” 29 Going to the king, they said, “Hand Daniel over to us, or else we will kill you and your household.”
 30 The king saw that they were pressing him hard, and under compulsion he handed Daniel over to them. 31 They threw Daniel into the lions’ den, and he was there for six days. 32 There were seven lions in the den, and every day they had been given two human bodies and two sheep; but now they were given nothing, so that they would devour Daniel.
 33 Now the prophet Habakkuk was in Judea; he had made a stew and had broken bread into a bowl, and was going into the field to take it to the reapers. 34 But the angel of the Lord said to Habakkuk, “Take the food that you have to Babylon, to Daniel, in the lions’ den.” 35 Habakkuk said, “Sir, I have never seen Babylon, and I know nothing about the den.” 36 Then the angel of the Lord took him by the crown of his head and carried him by his hair; with the speed of the wind he set him down in Babylon, right over the den. 37 Then Habakkuk shouted, “Daniel, Daniel! Take the food that God has sent you.” 38 Daniel said, “You have remembered me, O God, and have not forsaken those who love you.” 39 So Daniel got up and ate. And the angel of God immediately returned Habakkuk to his own place.
 40 On the seventh day the king came to mourn for Daniel. When he came to the den he looked in, and there sat Daniel! 41 The king shouted with a loud voice, “You are great, O Lord, the God of Daniel, and there is no other besides you!” 42 Then he pulled Daniel out, and threw into the den those who had attempted his destruction, and they were instantly eaten before his eyes.
 (Bel and the Dragon 1:1-42 – NRS)
(NRS = New Revised Standard Version. Copyright © 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America)
Discussion of Bel and the Dragon
These two accounts were placed at the conclusion of the Book of Daniel in the Greek recensions and were numbered as the fourteenth chapter in the Latin Vulgate (even though Jerome called them “fables” [Latin fabulas] in his preface to Daniel).  The first of the accounts concerns the chief deity of Babylon from about 2275BC onward known as Bel (otherwise known as Marduk).  In the neo-Babylonian period (626-538BC) his worship was particularly emphasized under the auspices of Nebuchadnezzar II with his building of the great temple known as Esagila.  Apparently after the Medo-Persian conquest of Babylon (according to the tale), Cyrus of Persia also worshipped Bel there and believed Bel to consume considerable amounts of food and wine every day.  Daniel, however, knew better and sets out to demonstrate to the king that it was not Bel who consumed it all, but the priests and their families which he succeeds in proving and thereby leads to the destruction of this temple of Bel and the deaths of the priests and their families.
It seems possible that the account of the “dragon” (Greek δράκων can be read as “serpent”) was added to the one of Bel because they both deal with the theme of Daniel demonstrating the falsity of worshipping gods that are not the true God (Harrison 1253).  This dragon was apparently kept as a god and worshipped, but Daniel wanted to demonstrate that it was not a god so he devised a plan to kill it by convincing it to eat tar.  When it died, the people of Babylon were distraught at all that had happened and feared that Daniel had gained influence over the king so they demanded the death of Daniel by having him kept for a week in a hungry den of lions.  However, the prophet Habakkuk was taken by the angel of the LORD (by the “hair of his head” cf. Eze.8:3) from Judah to Daniel in Babylon to feed him in the lion’s den.  When the week had ended and Daniel was shown to have been preserved (cf. Dan.6) those who had Daniel cast in were themselves thrown in and the king confessed the God of Daniel to be God.

Daniel 10 – Prepared for the Final Vision

10:1 – The Time and General Content of the Vision.  The third year of Cyrus king of Persia would place this vision in approximately 536-535BC.  This would also suggest that the recently begun work on rebuilding the Temple of the LORD by the returning exiles under the supervision of Ezra had been stopped temporarily by Samaritan opposition (Ezra 4:5, 24).  Why would Daniel suddenly at this point refer to himself as “Belteshazzar” and in the third person?  This would seem to tie in the contents of the first chapter with the contents of the last vision (chapters 10-12) by referring to King Cyrus (Dan.1:21; although this refers to his first year) and to Daniel’s Babylonian name (Dan.1:7).  Why should the “message” be affirmed as “true” (Heb. ĕmet)?  Is this not always the case of messages from the LORD?  This serves to mark the vision apart as truly a vision given concerning the future and accurately speaking to matters that will occur.  It also suggests that what will occur has already been written in the “Book of Truth” (Heb. kətāb ĕmet in Dan.10:21).  There is considered to be some ambiguity about a “great war” (Heb. sābā’ gādōl) that is referred to here as is noted by the NIV footnote that reads “true and burdensome”, but the former seems the most likely in light of the conflicts that ensue in the following in the vision of the future.  The vision concerns a message of peace, rest and blessedness it also concerns the great conflicts leading to the final conflict of the ages.

10:2-4 – Fasting by the Tigris.  Daniel was apparently so perturbed in his spirit before even receiving this vision likely because of the setbacks of the Temple project in Jerusalem that he gave himself to fasting and did so outside of Babylon itself.  That he gave up eating “choice food” and then speaks of “meat and wine” means that he had taken these up again some time after his initial training upon arriving at Babylon and proving his faithfulness to the LORD at that time.  In other words, he did not consider such things to be a rule or law for all time, but only something that called for the obedience of that appointed time to demonstrate faithfulness.  The date of his fasting is important to note because if he had been fasting for three weeks and does not end it until the twenty-fourth day of the first month that means that he fasted for right through the Feast of Unleavened Bread (Passover) that was to occur every year from the 15th of Nissan, sometimes also called Abib (the first month of the year), to the 21st which was required to be observed.  Granted that he would not make the journey back to Jerusalem, still, why would Daniel intentionally not observe one of the three Feasts that were required by the LORD (Exo.12:2; 23:15; 34:18; Deut.16:1)?  Why should Daniel give himself to fasting at all since he was well into his eighties by this time?  It is a little strange that he calls the Tigris river the “great river” since that is the normal name of the Euphrates, but it is not completely out of the question that he should have done so.  This would place him anywhere within 20 miles to a couple hundred miles of Babylon depending on where exactly along the Tigris he was.  It would seem the most likely that he was somewhere fairly nearby Babylon.
10:5-9 – The Appearance of a Man.  The description that Daniel gives of the one he sees and describes as a “man dressed in linen” suggests one who is perhaps prepared for a priestly sort of ministry (cf. Exo.28:42; Lev.6:10; 16:4), but this is also the sort of clothing of the angelic-like “men” that Ezekiel describes (Eze.9:2-3, 11; 10:2, 6-7).  He wore a golden belt and his body and face glowed.  His eyes were “like flaming torches” and arms and legs “burnished bronze” with a mighty voice of a great crowd.  This description fits very closely with that of Ezekiel 1:26-28 and Revelation 1:12-16 and this individual is so imposing that he may in fact be a theophany (that is, the appearing of God Himself) with later messengers giving the explanations to the revelation (Dan.10:10-14) in much the manner that John in the Revelation would later receive.  Why was Daniel the only one who could see the vision of this “man”?  Obviously there was something tangible about the whole experience because those who were with him became terrified and ran to hide.  Even Daniel described himself as overwhelmed by the vision.
10:10-14 – Affirmation of Daniel.  It may be that the one who touched him and speaks in verses 10-14 is not the same as the one in verses 5-6 because if the first one was in fact a theophany then there would have been no need for the help of another (Michael) and he would not have come to only explain.  Further, the Hebrew does not designate that there was only one individual there and seems to suggest as in previous visionary visits that there may have been more than one present (cf. Dan.8:13).  Daniel is made to tremble on his hands and knees by the touch of this messenger who affirms him as “highly esteemed”.  This touch accompanied by the command to consider what he would be instructed and to stand was sufficient to bring him to his feet even though he was still in a trembling state.  Though Daniel was “highly esteemed” by the LORD this not only did not exclude him from suffering but seems to have necessitated it at some level, just as it did for Mary the mother of Jesus (cf. Luke 1:30; 2:35) and Jesus himself who was the beloved of the Father.  As it was for Daniel, so for us, it should never be taken for-granted that understanding comes natural without applying ourselves to intentionally seek to understand and humble ourselves before God. 
The messenger assures Daniel that he came in response to the prayers of Daniel, but was held back by the “prince of the Persian kingdom” for twenty one days apparently the whole time Daniel was praying.  However, he was assisted by “Michael” who is here called “one of the chief princes,” who enabled him to be released from the struggle and bring the message to Daniel.  Michael is mentioned here and Daniel 12:1, Jude 9 and Revelation 12:7.  In each account, he is one who engages in conflict and particularly in Daniel 12:1 defends the people of Israel.  He is called an “archangel” or “chief (first) angel” in Jude 9 and as such is the only one named in the Protestant canon of Scripture.  It is unclear just who the “prince of the Persians” and the “king (lit. ‘kings’) of Persia” are, but the likeliest explanation at least for the former is some sort of wicked spiritual power.  The latter may be a reference to the actual king (or kings) of Persia or to some other form of these spiritual powers. 
Certainly there is nothing clear here concerning a structure of authorities by which one can (or should) build a highly structured doctrine of spiritual powers and authorities beyond this very basic teaching that there are actual spiritual beings and realities at work throughout the kingdoms of this world.  We cannot (nor should not) simply assume that the kingdoms of this world are all that there is because this is all we may be used to through our own experience
s (cf. Eph.6:10-18).  There are other references to some sort of gods of the nations that may represent some reality behind them (even when a prophet like Isaiah will confess that they are really “nothing”; cf. Isa.46:2; Jer.46:25; 49:3; see also Deut.32:8 in the LXX and Qumran; Ps.96:4).  Since it is not revealed in Scripture how these conflicts among these “princes” actually took place…it would be mere conjecture to make suppositions about how this was and is carried out.  The message that was so necessary for him to bring to Daniel was a message about the future and not even about the present.  This was something which Daniel seemed more concerned about.  What might this say about our present struggles and reality?
10:15-11:1 – The Strengthening of Daniel.  Once again Daniel was overwhelmed and bowed over and once again was touched, but this time on the lips.  Why would he be touched on the lips?  To affirm the message he was being given and his ability to speak it and to allow him to confess his own sense of helplessness and humility.  Again he was touched and this time given strength and reaffirmed concerning the LORD’s estimation of him.  In what sense does the word of the LORD to Daniel to “Peace!  Be strong now!  Be strong.” become the strengthening of Daniel joined to the touch?  The message and the touch are not simply passive work, but active and empowering in the life of Daniel as in us.  Why would the messenger return to the fight against the “prince of Persia”?  The engagement will be taken up until the “prince of Greece” would come.  We can only surmise that this would entail a further conflict among the “princes”, but this refers to a time in our own history that would not happen until about 331BC with the rise of the Greeks under Alexander (or perhaps slightly sooner). 
Before he left he assured Daniel that what he would share with him was already written down in the “Book of Truth” which is apparently a way of referring to what has been determined to be by the LORD.  He notes that only Michael supports him against the princes of Persia and Greece.  The messenger had taken his stand with Michael two years before against the “prince of Persia” and it would appear that this was to protect “Darius” (though this is less than certain).  Why should these struggles among beings that are not human require long term conflict when the LORD could easily resolve them?  For the same reason that this world could quickly be redeemed and all wickedness be dealt with in a moment without the conflict of the righteous struggling against sin and principalities and powers until the last Day.  The reason is that it all works for the ultimate glory of God as demonstrated in the cross, resurrection and coming again of the Lord Jesus Christ who will judge the living and the dead.  It is that in the end, he might be demonstrated to be supreme over all (Col.1:15-20).

Daniel 9 – The Vision of the Seventy Sevens

9:1-2 – Understanding the date.  This chapter occurs some time after chapter five and perhaps after chapter six.  If this “Darius” the Mede (which seems likely) is “Cyrus” as explained in earlier notes (6:28) then the year would be 538BC and Daniel would be approximately 82 years old.  The NIV has curiously followed the LXX reading for Darius’ father’s name “Xerxes” instead of the Hebrew reading “Ahasuerus” (both of which appear to be titles rather than proper names according to Miller 240 and Goldingay 239) as most of the English translations do (but see NIV footnote).  In what sense was he “made ruler” over the Babylonian (lit. “Chaldean”) kingdom?  Who might have made him ruler?  The Hebrew is pointed as a Hophal which is passive (he was “made ruler”), but Theodotian, the Syriac and the Vulgate all suppose an active (Hiphil) verb meaning “became ruler” perhaps in order to smooth out the reading. 

Note that Daniel refers to Jeremiah’s book as among the other “Scriptures” (lit. “books” but implying “sacred books”) even though Jeremiah was a near contemporary who wrote his prophecy during Daniel’s youth.  The text Daniel was reading seems to refer to Jeremiah 25:11-12 written in 605BC which was the year Daniel was taken to Babylon and also the Jeremiah 29:10 written in 597BC the year Ezekiel was taken to Babylon (cf. 2 Chron.36:21; and compare Lev.25:8; 26:18).  Daniel read how the desolation of Jerusalem would last only seventy years according to Jeremiah and knew that meant the time was nearing for it to be complete, but he also understood that this did not simply mean that God would accomplish the restoration apart from His people.  How should we understand Daniel taking time to reflect upon the Scriptures in light of his own circumstances and what he felt it required of him?  What might this suggest about the process of the formation of the Scriptures and their early acceptance as authoritative by (at least some of) the community?
9:3-19 – The Prayer of Daniel.  Daniel fully commits himself to humility and sincerity before the Lord as he prays concerning what he has read in Jeremiah about the restoration of Jerusalem.  This prayer finds parallel in the prayer of 1 Kings 8; Ezra 9:6-15; Neh.1:5-11; 9:5-38; Baruch 1:15-38; 1QS 1.22-2.1; 4QWords of the Luminaries.  That he fasted implies this did not happen immediately.  Further, he put on “sackcloth” which was non-traditional clothing that was irritable and was a sign that one was in mourning.  This was also the purpose of the ashes. This is the only chapter in Daniel where LORD (the Hebrew Yahweh) occurs.  There are also many Hebrew manuscripts that read LORD in place of Lord (Heb. ’adōnāy) in verses 3, 15, 16, 17 and 19.  Daniel pleads with the LORD not only as the God of his people, but as his own God.
It is important to note that Daniel begins his prayer with praise and adoration of who God is as well as acclaiming the covenant and the faithful-love (Heb. hesed ; the two should not be read as “covenant of love” like the NIV since they are differentiated in the Hebrew) of God for those who love Him and keep the covenant.  However, Daniel then immediately moves to confession of the failure to live up to the covenant on the part of God’s people and he includes himself in this with the “we”.  He lists six things as confessions: “sin” (Heb. hāttā’) as a general category of disobedience, “wrong” (Heb. ‘āwôn) or crooked, “wicked” (Heb. rāsa‘), “rebelled” (Heb. mārad), turned away from the LORD’s commands and laws and not listened to the LORD’s servants the prophets.  This is quite a litany of charges that Daniel lays out against all of the leadership of his people and, indeed, all of the people themselves including himself.
He ascribes righteousness (Heb. sədāqâ) to the LORD, but justified shame to all of the people who are exiled including the ten tribes of Israel, the people of Judah and specifically His city Jerusalem because of unfaithfulness.  It is because of sin that shame covers them and this is not only shame for themselves but in some sense it is a shame for the LORD whose name they bear.  Daniel moves at times between the second person and third person in his address to the LORD as if to call himself and his people to this joint confession and to faithfulness to the LORD having pleaded with the LORD for his mercy and forgiveness.  Daniel is emphatic about the personal failure of the LORD’s people despite the LORD’s unfailing goodness and despite the clarity of the promise of the covenant concerning the judgment for disobedience (Deut.28:15-68).  In what sense could the disaster brought on Jerusalem be considered worse than that brought on other cities that also were destroyed and/or exiled?  Because Jerusalem was especially chosen of the LORD for His dwelling and personal revelation as opposed to all other cities.  Yet, despite the judgment against their sins there was still no repentance and turning to the truth according to Daniel.  This is not to suggest that there were none who did this, but that the people by and large did not and so as a nation they suffered together under the justified judgment of the LORD.
Daniel reminds the LORD of His deliverance of His people from Egypt which serves as THE sign of the LORD’s faithfulness to His people and of His self-revelation.  He calls on the LORD to hear his prayer for the people, “your city, your holy hill” knowing that the LORD cares and will act according to His own Name.  He prays that the LORD would restore all of this for the sake of the LORD’s name and glory, because the LORD is righteous and merciful and this is the revelation of His very character to the whole world and not because of anything inherently worthy about the people of Israel or the place of Israel or Jerusalem.
9:20-27 – The Vision of the Seventy Sevens.  In the very middle of Daniel’s praying, confessing of sins and concern for the restoration of Jerusalem Gabriel arrives with a message.  The statement about coming to him “in swift flight” in the English suggests that Gabriel flew to him and follows the popular notion of angels with wings despite that this messenger is never described as having wings.  The Hebrew actually may suggest “in my extreme weariness” (Heb. mu‘āp bî‘āp ; see the NASB, NET; Goldingay 228; Miller 250-1) which would fit the context better of one who has been fasting and in intense prayer and given his earlier weariness over revelations from the Lord (cf. Dan.7:28; 8:27; 10:8-9, 16-17). The time of the arrival was the time of the evening sacrifice which places it about 3-4PM even though there would not have been any sacrifices because there was not as yet any rebuilt temple to sacrifice in, but this was a normal time of prayer (Ezra 9:5; Ps.141:2).
The message was released for Daniel as soon as he had begun praying even though he was just now receiving it.  He would receive special insight into what he had been pra
ying about because the LORD considered him “highly esteemed”.  What might constitute this estimation by the LORD?  Whereas Daniel understood correctly that the seventy years were upon him for the end of the exile, yet there were to be seventy ‘sevens’ (that is: 490 years broken into three groups…see the notes below) in order to deal with the sins of Israel completely (“finish…”, “put an end…” and “atone…”) and to fulfill all righteousness (“to bring in…”, “to seal up…” and “to anoint…”).
The decree to “restore and rebuild Jerusalem” could either be the one to Ezra in 458BC (Ezra 7:11-26) or to Nehemiah in 445BC (Neh.2:1ff) and would then be the first seven sevens (49 years) to approximately 409BC or 396BC when the project was completed, but in “times of trouble” (cf. Neh.4:1ff; 9:36-37).  The sixty-two sevens to the “Anointed one, the ruler” would be 434 years or approximately (Jesus baptism in) 26AD or (Palm Sunday) 32/33AD.  Though precision of dating the latter in such matters depends upon the highly questionable 360 day Jewish prophetic calendar with a thirteenth month included occasionally to offset for the lack of days that results.  Just who is the “anointed one” which lacks the definite article in the Hebrew as does the “ruler”?  While this could just as easily refer to any king or priest it seems most likely to refer to Jesus as our dating suggests.  Especially since this “anointed one” will be “cut off” that is to say that he will be killed or die and be left with nothing some time after the allotted years noted above.  So who are the “people of the ruler who will come” that destroys the city and the sanctuary?  The antecedent would almost seem to be whomever this “anointed one” was and his “people”, but rather than taking this “ruler” with the “anointed one” that precedes it would seem best to take it with the individual that follows who makes a seven year covenant with Israel and breaks it midway and sets up abominations of desolation until his end.  Between these two rulers there appears to be wars and desolations. 
While it was not readily apparent in Daniel’s day that there would be a gap of time between the last ‘seven’ and the other sixty-nine sevens history suggests otherwise and Jesus own interpretation of the abomination causing desolation suggests otherwise (Matt.24:15; Mark 13:14).  In other words, there appears to still be a future date where the last ‘seven’ years will be accomplished by one who makes and breaks covenant with Israel, putting an end to the sacrifices and offerings three and half years into the covenant and setting up abominations that causes desolation (“on a wing of the temple” should not be read with the NIV, but should read “on the wing of abominations”) until his end.  This means that the temple must still be rebuilt at some time in the future and the sacrifices be reinstituted and Israel will wrongfully make covenant with one who will not be faithful just as they were unfaithful and who will be abominable just as they were abominable.  But the LORD is faithful and merciful and He will use this to bring Israel back to Himself and bring an end to sin as has already now been done through our Lord Jesus Christ, but shall be fulfilled at his glorious appearing from heaven.

The Old Testament for Seventh Graders (in Four Weeks!) 3

The Covenant With Israel – Exodus-Deuteronomy
Exodus: God with His People – Israel grew up as slaves in Egypt and Moses was raised up by the LORD to deliver God’s people from Egypt.  God makes His presence known in the midst of His people in the desert and makes an everlasting covenant with them. (Exodus 33) MOUNTAIN   
Leviticus: The Holiness of God and His People – The LORD God made His people holy, because He is holy.  (Holiness means they are separate from uncleaness and disobedience and separated to God Himself and love for others). (Leviticus 16; 19:1; 26:46) GOAT 
Numbers: Judgment and Hope for Israel – Israel was judged for constantly not trusting God as they should have and so they would not receive the promises they had been given, but their children would.  The next generation would also be tested so the hope is held out for those who settled in the land.  Would they be like their parents?  Or would they trust the LORD?  (Numbers 14:26-45) SNAKE-ON-A-STICK
Deuteronomy: Renewal of the Covenant – Israel needed to know exactly how they were to live once they had actually entered the land of the covenant. (Deuteronomy 6) ONE
For the first and second installments: 1, 2