Daniels Week

SEventy Weeks are determined or allotted: ] That is, The Holy City shall again be restored, and Lxx. weeks of years are allotted and limited for the continuance thereof, and thy people with it: and that for this end, that during the standing thereof, the Messiah, according to vision and prophecy, may come to expiate sin, and be anointed in his Kingdom.

The word 〈 in non-Latin alphabet 〉 here translated determined or allotted signifies properly to be cut, or cut out, and so may seem to imply such a sense, as if the Angel had said to Daniel, Howsoever your bondage and Captivity under the Gentiles shall not altogether cease, until that succession of Kingdoms, which I before shown thee, be quite finished: yet shall God for the accomplishing his promise concerning the Messiah, as it were cut out of that long term and certain limited Time, during which, the Captivity of Judah and Jerusalem being interrupted, the Holy City and Common-wealth in some measure shall again be restored, and so continue till Lxx. Weeks of years be finished.

Here I distinguish the beginning of the Times of the Holy City from the beginning of Jerusalem: For the Holy City is so called of the Temple as the principal part; and therefore the Time of the restitution thereof, to be reckoned from the Time the Temple was built. But by Jerusalem is understood (as appears in the next verse) the external buildings and walls of the City, which were not restored, till some time after the Temple and Sanctuary was finished.

As for the impletion, all are now agreed, That the Beginning of these Weeks is to be reckoned from some Restoring, either of the Temple; and that in the second, third, or sixth year of the Rain of some Darius; or of the City in the seventh or twentieth year of some Artaxerxes, Kings of Persia. But it cannot be from Darius the first surnamed Hystaspes; for then they would come out long before the Birth of Christ. Nor from the first Artaxerxes surnamed Longimanus, for he was an hinderer of the work of the Temple, and forbad the building thereof, Ezra cap. verse. 11. ad finem. Nor from the second Artaxerxes surnamed Mnemon: for so they would far overreach the Destruction of Jerusalem. Therefore it remains that they be counted from Darius the second, surnamed Nothus; in the second year of whose reign the work of the Temple, after a long interruption, began to revive. Ezr. 4. v. 24. Hag. c. 1. & 2. Zachar. c. 1. &c. and in the sixth year of his reign was finished, Ezra 6. ver. 15.

Secondly, these Lxx. Weeks are the time allotted for the continuance of the Holy City, and therefore must they last, as long as it lasted, and end with the end thereof: but this cannot be, unless we fixe their Epocha in the beginning of Darius Nothus. Ergo.

Which in the event is most true. For from the third year of Darius Nothus, when the work of the Temple (by the incitement of Haggai and Zacharias renewed the year before) was now confirmed by a new Edict from the King to be finished, unto the Destruction of Jerusalem by Titus, are exactly 490 years, that is, Lxx. Weeks of years fully complete.

Artaxerxes Longimanus died (saith Diodorus li. 11.) Olymp. 88. 4. that is—	An. Olympiadico 352	Men's. Novembri, or thereabout, for Winter was entered. Thucyd. lib. 4.
Ergo Xerxes (who reigned next after him one year (ex eod.) dying—	An. Olympiadico. 353	Men's. Nov.
Sogdianus also who succeeded Xerxes reigning but seven Months.	Anno Olymp. eodem.		M. Maio.
Darius Nothus his Ann • . 1. begins—
Annus 2.	Anno Olympiad. 354.	M. Maio.
Annus 3.	Anno Olympiad. 355	M. Maio.

In this third year of the King, and at the end of this Olympiadicall year, in the beginning of August (as may be supposed) came forth the Edict of Darius, some ten months after Zerubbabel and Ieshua had begun to renew the work the year before, Hag. 1. 14, 15. And so much time (half thereof being Winter) may well be allowed for their enemies, to hear of the work, to go see and do their best to hinder it, when they could not, to write and send unto the King, the searching of the Rolls, and obtaining a new Edict.

The Destruction of Jerusalem by Titus, I take as granted	Anno Olymp. 845. finiente,	846. ineunte.
The Edict of Darius, as is shown	Anno Olymp. 345. finiente,	356. ineunte.
Distantia	490	490

FRom the going out of the Commandment] I take not this Epocha to be that of the whole Lxx. Weeks, but a second Root of another, and lesser period of time comprehended in them; whose Beginning was to be after the Lxx. were begun, and the end before they should be ended. The Root of this second Computation is described to be a time when two things should be done: A Commandment should go forth both to cause to Return and also to Build, not the Temple (for that should be done before) nor some few houses only, but the whole Area or Street and the Walls of Jerusalem, which should then be re-edified, though in a strait of Times; that is, it should be such a time, when a Commission to cause the people to return and re-inhabit, should be seconded with another, to build the Wall of Jerusalem, and the Plot within the Wall. For by 〈 in non-Latin alphabet 〉 here, I understand properly that circuit bounding out the limits of the City, whereon the Wall was built, and anciently used to be marked out with a Plough earing a furrow round about. By 〈 in non-Latin alphabet 〉 , which implies a broad place, I understand the Area, or Plot of ground within, whereon the houses were to be built. From such an Epocha, and a Commission thus characterized as ye have heard, must this second computation be reckoned.

Unto MESSIAH the PRINCE] that is, unto 〈 in non-Latin alphabet 〉 , Luke 23. 2. Mark 15. 32. or 〈 in non-Latin alphabet 〉 , as the Angel styles him, Luke 2. 11. There is no exposition, no interpretation of any passage in this Prophecy could seem so harsh, but I would be content to admit it, rather then yield that by MESSIAH the PRINCE here named, should be meant any other then CHRIST our LORD and Redeemer. For I am persuaded that the Church of Israel in the Gospel (and from them the Apostles took it) had no other place of Scripture, whence they did or could ascribe the name of Christ and Messiah unto him they looked for, but only from this of Daniel. For there is no other Prophecy in all the Old Testament besides this, where that Name is directly given him, but only by way of type.

Shall be sevens of weeks, even Lxij. weeks] The numeral word 〈 in non-Latin alphabet 〉 I have here translated distributively, understanding by 〈 in non-Latin alphabet 〉 Hebdomadae septenae, that is, many seven Weeks, or as our English handsomely expresseth, Sevens of Weeks: the sense to be as if the Angel had said, As the whole time limited for the continuance of the Holy City from the first beginning to the last ending, consisteth of many Sevens of Weeks, viz. Lxx. Weeks: So from this after- Epocha here mentioned unto MESSIAH, should be likewise Sevens of Weeks, (plures septenniorum hebdomades) even Sixty two Weeks of years. For as in Lxx. are ten Sevens of Weeks; so in Lxij. are ix. times seven wanting one, and that little want makes no matter, there being eight whole sevens besides in that number, and you shall see in that which follows, examples of the like. The Hebrews want those numbers which the Grammarians call Distributive or Divisive, Terni, quaterni, quini, seni, septeni, &c. which they most what supply by repetition, as 〈 in non-Latin alphabet 〉 septem septem, but not always, as may appear 2 Sam. 18. 4. And all the people came out 〈 in non-Latin alphabet 〉 ad centum & millia. i. centeni & milleni, by hundreds and by thousands. 1 Kings 18. 4.

Gen. 6. 19. Of all flesh thou shalt bring into the Ark 〈 in non-Latin alphabet 〉 duo, i. bina, Twoes; and therefore afterward c. 7. ver. 9. it is doubled 〈 in non-Latin alphabet 〉 two and two: yet of clean Beasts whereof he was to take seven, there is an odd one. To these I add Ezra 1. v. 9, &c. to wit, almost three thousand wanting but one hundred. Otherwise if we translate it as a Cardinal number [a thousand] the sum will far exceed the Parts. For it follows in the next words, But unless the last number be taken divisive, the particulars make but 2500. wanting one. Nor do I see how this difficulty would otherwise be solved.

Now whether these examples be sufficient to make probable the Translation which I have given, I will not affirm; let others judge. I propound it to the consideration of the learned, who can do it, without whose approbation I shall not satisfy myself. Yet thus much I am sure of; that if this 〈 in non-Latin alphabet 〉 , which we are wont to translate seven weeks, could be well bestowed, the chiefest difficulty were taken from this Prophecy. For the Threescore and two Weeks alone counted from the Epocha here named, so well befits the distance from thence to CHRIST, that the event seemeth to argue, that they should be there fixed, and not reckoned from any other Beginning.

Moreover that 〈 in non-Latin alphabet 〉 should be a general expression of what in the Lxij. Weeks is after more particularly determined, may seem probable for these reasons. 1. Because the Angel ascribes no proper event unto them; but having presently named the Lxij. Weeks, makes no farther reckoning of those other, but follows and dwells upon these only, as though the other were implied and contained in them. 2. Those who count them for Xlix. years, and continue the Lxij. Weeks from the end of them to make up Lxix. Weeks in all, can give no sufficient reason why they should be thus separated and divided asunder. For that which the followers of Funccius, (who reckon from Artaxerxes Longiman.) assign to be done in seven Weeks of years (to wit, that during all that time Jerusalem with the rest of the Cities of Judah were building and repairing) is grounded neither upon Scripture, nor other Story, but pure and mere conjecture. Scaliger finds (Nehem. cap. 13. 6.) That Nehemiah returned again to Artaxerxes his Court, in the 32. year of his reign, and thence supposeth that the building of the City, about which he was sent, was finished but the year before, and that to be the determination of those seven Weeks; there being then 49. years expired from the time the Lxx. began at the Building of the Temple under Darius Nothus. But to make this good, he is fain to raise the Epocha of the Lxx. so high in the reign of Darius, that they end before the destruction of Jerusalem. Besides, he seems not to be aware, that these seven Weeks are by the Text to be counted from a time, when a Commission came out to cause to return and to build Jerusalem, and not from the time of building the Temple. Nor does it follow, Nehemiah staid so long there, therefore the City was till then in building: Nay, what if the Text rightly construed, imports not that Nehemiah in the 32. year of Artaxerxes returned to the Court; but rather that obtaining new leave of the King, he came then to Jerusalem the second time, whence he had been long absent? For the particle 〈 in non-Latin alphabet 〉 Cap. 13. ver. 6. seems not to be taken rationally for [Quia] but discretively for 〈 in non-Latin alphabet 〉 id est, [Sed, But] as Ezra 4. 3. 2 Sam. 16. 18. Gen. 4. 8. and so that Text of Nehemiah to be read after this sense, And in all this time (saith he) I was not there; But in the 32. year of Artaxerxes, &c. I came to the King, that is, into his presence, to ask new leave; which after a little waiting he obtained. Nor is it very credible, that the time he first set the King, cap. 2. ver. 6. should be twelve years.

If therefore 〈 in non-Latin alphabet 〉 be granted to be a general expression of what the Lxij. Weeks more particularly determine, the way whereby it may be translated to such a sense is as I have before represented: yet is it not the only one; I can add two ways more: as first this, 〈 in non-Latin alphabet 〉 seven useth, we know, to be taken indefinitely for plurimi, multoties, &c. Thus 〈 in non-Latin alphabet 〉 would without any anomaly or novelty at all, signify indefinitely [Many Weeks] if it might seem probable, that in a passage of reckoning by definite numbers, some numeral word may be taken indefinitely. The sense would be all one with that I have followed. viz. As the whole time limited for the continuance of the Holy City consisted of many Weeks, even Lxx. Weeks: So also this lesser period contained therein, from the Epocha mentioned unto MESSIAH, shall be a time of Many Weeks, even Lxij. Weeks. Another way, were it not somewhat harsh, might be this. The Hebrew Nouns of Cardinal numbers do sometimes substantivare, signifying their numbers in abstracto, like those Greek Numeralls, Monas, Dyas, Trias, Tetras, Hebdomas. So Gen. cap. 7. 10. cap. 8. 12. we have 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , i. hebdomas dierum. Exod. 34. 29. 〈 in non-Latin alphabet 〉 , Decas verborum, Decalogus. Gen. 17. 12. 〈 in non-Latin alphabet 〉 , Filus ogdoadis dierum. Joshua 14. 2. 〈 in non-Latin alphabet 〉 , Novenarius or Enneas tribuum. If they be Substantives in statu constructo, were they not, or may they not be so in absoluto? In the third Chapter and 29. ver. of Damel 〈 in non-Latin alphabet 〉 in absoluto, seems to be a Substantive having an Adjective joined with it, 〈 in non-Latin alphabet 〉 , which we translate [one seven times.] If this therefore may be admitted, 〈 in non-Latin alphabet 〉 in our Text of Daniel will sound per Ellipsin conjunctionis Hebdomades & Hebdomas, Weeks and a Week, the sense being all one with the former, saving that one Week is implied as singular from the rest, which may be that which the Angel afterward mentions ver. 27. If it were pointed 〈 in non-Latin alphabet 〉 , as by the consonants it might be, there would be no great question but it might be translated Weeks and a Week.

But if 〈 in non-Latin alphabet 〉 , must needs import some limited time of 49. years; I would rather choose to count the Lxij. Weeks from the same Epocha with them under Artaxerxes Mnemon, then from the end of them, and yet leave as probable a conjecture to be made of what was done in them, as those who follow Funccius from the other Artaxerxes, do use to give.

I have sometimes considered, whether, if it be translated seven Weeks, those seven Weeks might not be applied as rotundus numerus to those Fifty and two days, Nehem. 6. 15. where it is said,

somewhat more indeed then seven Weeks, yet short of seven & an half, and so not regarded in accompt by Weeks. If this could be, then the reason of the Angels division of weeks into 7. and 62. would be because of divers kinds of Weeks understood; the first of days, wherein the Wall of Jerusalem should be finished: the second of years, from thence unto the Messiah. If it seem impossible or unlikely that the Wall of the City should be repaired in so short a time, and therefore those words, (according to Junius) to be meant of setting up the doors and bars only: I could say first, that the Wall was not new built from the foundations, but repaired upon the old ruins. Secondly, the speedy dispatch thereof was taken for a wonder, even by the Jews Enemies, who thereupon (saith the Text)

perceived it was the hand of their God:

So that, were there no worse scruple then this, it were easily answered; nor would examples be wanting to parallel with it, such as might make it seem at least possible. As that strange and speedy building of the Walls of Athens by Themistocles, after that Xerxes had demolished them, reported by Diodorus. Sic. lib. 11. Yea, to come more near to the thing in question, Josephus lib. 6. c. 13. De Bell. Iud. tells us, That Titus, dividing the work amongst his Army, begirt Jerusalem in three days space, with a Wall of thirty nine Furlongs, and thirteen Bulwarks to hinder the Jews excursions from within, and all relief from without. What the materials were, I know not, but he says it was a thing beyond all belief, and might have seemed to be a work of some Moneths. But leaving this digression, let us see the computation and impletion of our Lxij. Weeks.

ANd after the threescore and two Weeks shall, &c.] That is, when the Threescore and two Weeks aforesaid shall expire, and be fully complete, (for so the word [after] supposes they must be) MESSIAH shall be cut off, not only from the living, by the death he should suffer upon the Cross (for that was a little before) but from being any longer the King and Priest of that People, they refusing him to be theirs, and he casting off them from being His, which is the meaning of the words following 〈 in non-Latin alphabet 〉 , And they none of his: For 〈 in non-Latin alphabet 〉 is to be understood, that so the conjunction Vau may couple similia tempora, 〈 in non-Latin alphabet 〉 , Et non erit ei populus ejus, or 〈 in non-Latin alphabet 〉 , And they shall be none of His. And for the Verb 〈 in non-Latin alphabet 〉 , that it signifies not only a cutting off from life, but also from reigning as a King, or from being a Priest; See for the first, 1 Kings c. 2. ver. 4. & chap. 9. ver. 5. 2 Chron ch. 7. ver. 16. Ier. 33. 17. 〈 in non-Latin alphabet 〉 , &c.

All which have reference to 2 Sam. c. 7. ver. 16. For the second, cutting off from the Priesthood, 1 Sam. 2. 33. to Eli,

HEre the Angel tells us what should be be done in the last Week, both of the first Computation, and of the second, that is, the last of the Lxx. and the last of the Lxij. And of this first, as coming first in time.

Nevertheless (saith he) he shall confirm a Covenant with Many one Week] That is, though the Body of the Jewish Nation should be cast off, end be 〈 in non-Latin alphabet 〉 , None of the people of the MESSIAH, yet for one whole week he should offer himself unto them, and gather many of them into the Covenant of the Gospel: and this Week was the last Week of the Threescore and two Weeks, which, as I shown before, was wholly spent in preaching to those of the Circumcision. This therefore is, as it were, a Prolepsis, lest Daniel might think that none of his people should enter into the Covenant under Messiah. These Many therefore are that Remnant whereof S. Paul speaks Rom. 11.

and therefore he limits the hardness happened unto Israel, by 〈 in non-Latin alphabet 〉 , as not being universal.

And in half a Week, being a Desolator, he shall cause the Sacrifice and offering to cease] A Desolater, 〈 in non-Latin alphabet 〉 , a word which otherwise much troubleth the Translator; but being thus made a suppositum or Nominative case to the verb 〈 in non-Latin alphabet 〉 , (which hath no other near it) it both much clears the sense, and retains its propriety of signification. Nor is the Postposition of the Nominative case to the verb against the use of the tongue; nor the trajection here so great, but the Latin will admit the same order of the words, viz. Et abolebit sacrificium & munus, atque erit super alam abominationum Desolator: Or, Et abolebit sacrificium, & munus, qui erit super alam abominationum, Desolator. Howsoever the Translation be, this week the Angel now speaks of, is the last of the Seventy which should be but half run out, when the Temple and City should be destroyed, and the legal service made to cease. For if we reckon (as I think we should) the Seventy Weeks from the sixth year of Darius Nothus (when the Temple was finished) the Destruction thereof by Titus will fall out (as is shown) in the midst of the last Week, the whole half thereof, from the beginning till then, having been spent in warlike preparations and exploits, which ended with the burning and desolation both of City and Sanctuary.

Of those who end the Seventieth Week completely with the Destruction of Jerusalem, some seem so to understand this first part of the verse, as if the one Week here mentioned were the last of the Seventy, and the confirmation of the Covenant to be therein, to respect only the first half thereof, wherein Christ made good his Covenant of preservation to the believing Jews, namely, (as I would explain it) by sending Cestius Gallus President of Syria, in the middle or fourth year of the last Week, about seven days to environ Jerusalem with an Army, for to be that sign and watch-word mentioned in the Gospel of the near approaching Desolation thereof, Luke 21. 20. that so those which were in Judea being warned, might flee into the Mountains (of Arabia Petraea to Pella) and deliver themselves from those days of vengeance and wrath upon their people. And in the other half of the Week which remained, he should cause the sacrifice and offering to cease by sending Vespasian with that second and fatal Army which should bring those woeful and vengefull Desolations upon them.

As for the phrase of Confirming a Covenant (if the rest suited well) it would be no straining to interpret it, to be meant of preservation and exemption from a common calamity: For we have the like speech Gen. 6. 17, 18. where God having said to Noah, that he would destroy by the Flood everything that breathed upon the earth; addeth, But with thee will I establish my Covenant, and thou shalt come into the Ark, thou and thy sons, and thy wife, and thy sons wives with thee, &c. Thus much of the Week and Half Week: But for the Desolater who should cause the sacrifice and oblation to cease, whether and how it may be applied to Messiah himself, or otherwise construed, we shall better understand when the next is expounded.

And that [being] over a wing of Abominations] 〈 in non-Latin alphabet 〉 , I think literally rendered, as was the former. If any man would also have the order of the words precisely kept, and therefore 〈 in non-Latin alphabet 〉 , i. Desolater to keep his station here, as in the Hebrew, he may render the words thus, He shall cause the sacrifice and oblation to cease, 〈 in non-Latin alphabet 〉 , And [commanding] over a Wing of Abominations [be] a Desolater or make Desolation; The sense is yet the same: Or thus, And over a Wing of Abominations [shall he be] who makes Desolation: All of them requiring nothing else, but that so common Ellipsis of the Verb Substantive, which in some expressions of this language is perpetual. Now for the construing and expounding this and the rest which remains of this verse, I have always in mine eye that part of the Prophecy of our Savior in the Gospel, Mat. 24. Mark 13. where he so expressly refers to this of Daniel, with an unwonted caveat not to pass it over slightly, Let him (saith he) that readeth, understand: which admonition, as it implies the special need we have of our Savior's Key to unlock it; so it may seem to intimate that neither the Lxx. before, nor the ordinary construction of their Rebbies then, had hit the meaning of this Scripture. Wherefore S. Luke relates not here (as Matth. and Mark do) our Savior's words verbatim, but exegetically; of set purpose (so I am persuaded) expounding this place of Daniel, as will appear by that which follows.

Over a Wing of Abominations] That is, An Army of Idolatrous Gentiles. Even the self same which S. Luke saith Chap. 21. Jerusalem shall be trodden down of the Gentiles; who also expoundeth Wing by Armies, putting instead of those words of our Savior, [

and in both it follows, Then let them which be in Judea flee into the mountains. The word 〈 in non-Latin alphabet 〉 Wing is of the Verb 〈 in non-Latin alphabet 〉 , (but once found in the Hebrew Scripture) which signifies according to the Chaldee and Arabic, To gather together: besides, in the Arabic, circundare, to environ or compass about; Both significations suit well to an Army, and the latter, that which beleaguers and begirts a City or Fort besieged. Had S. Luke any reference to this, when he speaks of Jerusalem compassed with an army? The metaphor also of a Wing leans most this way, whether we consider their figure and motion being stretched out, or their posture when Birds of rapine sit couring over their prey. I will not say, the Roman Eagle was here aimed at, though 〈 in non-Latin alphabet 〉 , is used, not only for Ala, a Wing, but for Alatum & Volatile, a Fowl or Winged Creature. It is sufficient that neither the nature nor name of a Wing is strange or unaccustomed to an Army. But how (will you say) will an Army of Abominations be made an Army of Gentiles? I answer, The Scripture in many places calleth Idols by the name of Abominations, that is, 〈 in non-Latin alphabet 〉 : So the Egyptian Idols, Exod. 8. ver. 26, &c. are called, The Abomination of the Egyptians. Ezek. 7. 20. The Jews are said to have made the Images of their Abominations, 〈 in non-Latin alphabet 〉 , (Ier. 7. 20. to have set up 〈 in non-Latin alphabet 〉 ) that is, their Idols in the House of the Lord. So 2 Kings 23. Ashtaroth is called 〈 in non-Latin alphabet 〉 , the Abomination of the Sidonians, Cemosh 〈 in non-Latin alphabet 〉 , the Abomination of the Moabites; but M • lcom 〈 in non-Latin alphabet 〉 , the Abomination of the Children of Ammon. Wherefore 1 Kings 11. 5, 7. 〈 in non-Latin alphabet 〉 is by the Seventy thrice Translated 〈 in non-Latin alphabet 〉 .

This being a thing manifest, we are to observe further, That the Scripture useth also to express and imply under the names of the God's, the Nations themselves which worshipped them. The Lord threatened to

That is, they should serve them not religiously, but politically, in as much as they were to become Slaves and Vassals to Idolatrous Nations, even such Idolaters, as neither they nor their Fathers had ever heard of. Let it also be considered whether that of David, 1 Sam. 26. 19. be not to be expounded after the same Trope:

i. they have driven me to serve a Nation of another Religion. Yea, Ezra 9. 14. fitly to our purpose, The Strangers with whom the people of Israel had contracted affinity, are called expressly 〈 in non-Latin alphabet 〉 , The people of Abominations, which the Seventy render 〈 in non-Latin alphabet 〉 , The people of the Lands, that is, Gentiles. And where we read in the first verse, That is, the several kinds of cattle & of creeping things: so the people of the Lands according to their Abominations is, the several kinds of Idolaters of the Lands about them. And thus we have shown, that 〈 in non-Latin alphabet 〉 , the Wing of Abominations, is as much as 〈 in non-Latin alphabet 〉 , an Army of people of Abominations, That is, of Gentiles and Worshippers of Idols.

But who is this Desolater, or Maker of Desolations, who should command over this Wing of Abominations, and bring these Gentiles against the Holy City? ℟ The words in the Original stand indifferent to be applied either to the Roman General, or Messiah; but I could not render them so indifferently: For if I render them, And in half a Week a Desolater shall cause the sacrifice and offering to cease, and that (being) over a Wing of Abominations, Or, Over a Wing of Abominations (shall he be) who makes desolation; This Desolater would then seem to be some other then Messiah, that is the Roman General: But render them as I do, And making desolation, or being a Desolater, He shall cause the sacrifice and offering to cease, and that, &c. Or, He shall cause the sacrifice and offering to cease, and [commanding] over a Wing of Abominations, be a Desolater: either way of these, they will have reference to MESSIAH the Prince, who is the Person meant in the words immediately before, [He shall confirm a Covenant with many one Week.] And this I most incline to, that so the Person spoken of may be the same throughout, and a reason also appear of that additament, That this Desolater should be over an Army of Abominations: For if a Forein General were only meant, what needed this Addition? what other Army could such a one lead, but Gentiles? But that Messiah himself should command over an Army of Idolaters, this needed a special intimation.

And surely the Roman Army, though an Army of Abominations, was in this service the Army of Messiah: So the Parable aiming at this Prophecy tells us Mat. 22. 7. When the King heard how spitefully they entreated his Messengers who came to tell them, the Wedding whereunto they had been bidden, was ready:

and burnt up their City. Whence it is, that the coming of this desolating Army of the Romans is called the coming of Christ, James 5. That is, (according to Oecumenius) when the end of your State is a coming and the Romans shall spoil you of all: which is expressed in the eighth verse by Christ's coming; (he speaks to the believing Jews whom the rest persecuted) and in the next,

Stablish your hearts for the coming of the Lord draweth nigh;

He meaneth (saith Oecumenius) 〈 in non-Latin alphabet 〉 So he takes that of John, that is (saith he) 〈 in non-Latin alphabet 〉 , till the Destruction of Jerusalem. And proves that this coming of Christ is 〈 in non-Latin alphabet 〉 , Excidium Hierosolymorum, by that of Malachi Cap. 3. And thus would I understand that Heb. 10. 37. For

yet a little while and He that shall come will come,

and will not tarry. Messiah therefore himself seems to be that Desolater here meant, who should command over an Army of Abominations, when he came to destroy the City and the Sanctuary.

Thus it appears our Savior's citation in the Gospel is not of the very words of Daniel in this passage, but of the sense only summarily expressed; and that 〈 in non-Latin alphabet 〉 , is to be expounded 〈 in non-Latin alphabet 〉 , The Abomination, or Abominable Army, over which he should be, who should make desolation. As for the Seventy, or whosoever else (for S. Jerome doubts) translated this Book, if their Translation here were originally as we now have it, and not translated thither out of our Savior's words in the Gospel, they seem to have accommodated the place, though of unlike construction and circumstance of sense, unto two other places, Chap. 11. 31. Chap. 12. 11. where some such kind of Abomination is mentioned, and likewise the participles, 〈 in non-Latin alphabet 〉 : But in all three of them, not well understanding what subject these participles included, they contented themselves only to express by 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , a general relation of desolation in the abstract, which might be diversely interpretable, otherwise it is not possible by any alteration of the points to express their Translation verbatim out of this place, unless 〈 in non-Latin alphabet 〉 were in statu constructo, as it is not.

And until the final time (even that which is determined) it shall continue upon the desolate] Here I have chosen to translate the verb 〈 in non-Latin alphabet 〉 continue, as the Targum renders it, Ier. c. 7. 19. &c. 42. 18. and the Vulgar here perseverabit, as a metaphorical signification taken from a continued pouring of water. It is the Feminine Gender, and therefore to be referred to a Feminine suppositum, which I take to be 〈 in non-Latin alphabet 〉 , Ala: This wing of Abominations, that is metonymice the Desolation wrought by it, or foreign possession brought in by it, should continue upon the Desolate, until the final time which was determined should be accomplished. Or those Gentile people of the Roman Empire, by whom Jerusalem was destroyed, should continue their dominion and possession either of the place or desolate inhabitants once thereof, until that final time be accomplished. Whether this or that suits best; the meaning in S. Luke's language is thus expressed,

until the times of the Gentiles be fulfilled: That is, (as was said before) until the Monarchies of the Gentiles should be finished. For these Times of the Gentiles are that last period of the fourth Kingdom prophesied of a Time Times and half a Time; at the end whereof the Angel swears unto Daniel, ca. 12. 7 That God should accomplish to scatter the power of the Holy People. This is that Fullness of the Gentiles, which being come, S. Paul tells us,

The Deliverers shall come out of Zion, and all Israel shall be saved.

And the Angel in the Apoc. 10. 6. renews the same oath to S. John, which he sware before to Daniel,

Amen.