EFFIONG D.

EKONG

THE
LAST
EMPEROR
UNDERSTANDING THE BEAST AND THE
MARK OF THE BEAST
 The Last Emperor DEDICATION

© 2018 Effiong D. Ekong This Book is dedicated to the King Eternal

who reveals secrets to His servants the
All rights reserved. No part of this book prophets (Amos 3:7; cf. Daniel 2: 28 – 29, 47).
may be reproduced in any form without
permission in writing from the author,
except in the case of brief quotations
embodied in critical articles or reviews.

All Scripture quotations, unless indicated,

are taken from the Holy Bible, New King
James Version, © I979, 1980, 1982 by Thomas
Nelson Inc. Used by permission. All rights
reserved.

Author can be reached through:

ancientpathpropheticministries@gmail.co
m

ii iii
 TABLE OF CONTENTS CHAPTER FIVE
THE BEASTS IN THE BABYLONIAN,
DEDICATION… ........................................... iii PERSIAN AND GRECIAN EMPIRES…… 88

INTRODUCTION… ........................................ 1 CHAPTER SIX

THE BEASTS IN THE ROMAN
EMPIRE ........................................................... 10
CHAPTER ONE 2
DANIEL’S PROPHECY OF SEVENTY
WEEKS .............................................................10
CHAPTER SEVEN
THE BEAST IN THE MODERN ERA........115
CHAPTER TWO
THE BEAST: A PROPHETIC
PROFILE .......................................................... 48 CHAPTER EIGHT
THE FUTURE AND FINAL BEAST AND
THE SIGNS OF HIS IMMINENT RISE… 122
CHAPTER THREE
THE BEAST IN EARLIEST
TIMESz............................................................. 62 CHAPTER NINE
THE MARK OF THE
BEAST............................................................. 157
CHAPTER FOUR
THE BEASTS IN THE EGYPTIAN AND
ASSYRIAN
EMPIRES ......................................................... 76
iv v
CHAPTER NINE INTRODUCTION
THE SECOND BEAST – THE LAST FALSE
PROPHET ......................................................192 This book has been on a long journey. A
substantial part of its contents was first
presented in a 4-day seminar on the THEME:
“Understanding the Beast and the Mark of
CHAPTER TEN
the Beast” in two Baptist churches in 2013, the
BE READY TO RESIST THE
first being the one wherein the author serves
BEAST ............................................................ 342
as undershephered, the second, that of his
pastor-friend. The enthusiasm with which the
audience received the teachings was
overwhelmingly delightful and encouraging.
They literally demanded printed copies of the
lectures. I could not satisfy their demand. But
that made me realize the need to expand the
material into a book for a wider audience. The
book was scheduled to be published in 2015.
My return to the seminary for a two-year
postgraduate studies became an intractable
hindrance. The very day I completed my
thesis, by clear divine directive, I resumed
work on the book. The Almighty impressed
on me the appropriateness of including a
chapter on the second beast, the false prophet.
I heard Him say to me clearly: “You cannot
write a book on the Beast without reference
to the false prophet; they

1
vi
will work together.” Honestly, that was not at
all in my original plan for the book;
nevertheless, I obeyed the LORD and started
work. Immediately, I received further
directive to the effect that I should go through
the entire Bible and do a serious study of false
prophets and false prophesies therein.
I was also instructed to include in the study
notable false prophets in history outside the
Bible and round up with the second beast. By
His grace I did as He directed. The result is
embodied in chapter ten which,
understandably, turns out to be the longest
chapter of this book.
The Bible is a wonderful book; the only one
of its kind in the entire world. Its uniqueness
rests squarely in the fact that it contains
history and prophecy. It tells of the past, the
present, and the future. Among its tales of the
future is about an outstanding leader that is
to rise and govern the world before the
Messiah returns to end the reign of evil and
wickedness perpetrated by human beings in
conscious and unconscious alliance with
fallen angels; wickedness evidenced by vices
such as armed robbery,
2
political violence, assassinations, terrorism,
sex slavery, worship of satan, ritual sex and
murders, oppression and marginalization of
people by their leaders, and corruption in all
ramifications. Thereafter, the Messiah will set
up a just and righteous government, the
Kingdom of God, over the whole earth for a
thousand years. As we shall see, that
outstanding world leader has many names or
titles in Scripture. But I have chosen for this
study the name that best describes his
mindset, personality or character, viewed
from the divine perspective – The Beast. I
consider my choice of this particular name of
his proper in view of the fact that the two
major prophetical books in the Bible which
feature him – Daniel and Revelation -- call
him and his government “the Beast.”
Almost all of the prophetical books have
something to say concerning the time of the
end. Notable are Isaiah, Jeremiah, Ezekiel,
Daniel, and Zechariah. Among these, Daniel
stands out. Like the illustrious Prophet Isaiah,
the Prophet Daniel was close to the corridors
of power. In fact, more than Isaiah, Daniel
walked the corridors of power. He was an
active player in imperial politics, a prime
minister in both Babylonian
3
and Persian Empires. I believe the factor of
his intimate connection with imperial power
was utilized by the Sovereign LORD to
acquaint him prophetically with the future
empires that would administer the earth up
to the end of history. A few years ago, the
Almighty One opened my inner eyes to see
that the existential circumstances of most of
the major prophets in conjunction with their
functions was used by God as a blueprint for
revelation of the future ideal state or version
of similar circumstances. For example, as
already indicated, Isaiah was close to royalty,
so close that in the year King Uzziah died, he
felt so sad and became emotionally
devastated. However, that experience set the
stage for the commencement of Isaiah’s
prophetic ministry. A throne he had been
acquainted with for many years came to an
end, then the Sovereign King of both the
visible and invisible universe commissioned
His angels to guide his soul to see a throne
that is endless, endless because the One Who
sits on it is deathless; He is the One Who lives
forever (Isaiah 6). That must have been
enormously comforting to sorrowful Isaiah.
But God Almighty did not stop there. He
went on to reveal to Isaiah, throughout his
4 5
prophetic ministry, the future establishment
of an ideal government, the Kingdom of God,
on earth to be headed by the Messiah, the Son
of David, in fulfillment of the Davidic
Covenant (2nd Samuel 7:12-18). The Almighty
revealed to Isaiah multiple aspects of the
Messianic Kingdom.
Another example involves the Prophet
Ezekiel. For many years a priest before
becoming a prophet, Ezekiel was very much
involved with the temple, performing
priestly functions and overseeing the work
and activities of the various Levitical
committees. After he became a prophet, God
made use of his temple-based situation to
acquaint him prophetically with the future
ideal temple where no evil worship such as
he had seen in one of his visions (Ezekiel 35:9)
would ever take place. Thus, in prophetic
consciousness, the present influence and
serves as a blueprint for its future ideality. By
divine design that was what played out in
Daniel’s prophetic visions. In fact, prophecy
is history repeated, climactic, and perfected
in the future. With regard to Kingdom-
related prophecy it may be said that
prophecy is the vision of the ideal state of the
present state of
affairs. In view of this reality, Chapter One of
this book looks at Daniel’s prophecy of 70
weeks where the Almighty presented to His
beloved servant, a prophetic panorama or
outline of history from his time to the time of
the end. Chapter Two presents a biblical
profile of the Beast. The prophecies of Daniel
also reveal something important about the
Beast either as a person or as a kingdom. It is
to the effect that the Beast is essentially a
spirit, a fallen angel in the rank of a
principality. In his prophetic experience,
Daniel was given to understand that behind
the imperial authorities was an unseen being
who rules over the kingdom from the
invisible. He was told of “the prince of the
kingdom of Persia” and the coming of “the
prince of Greece” (Daniel 10:13, 20). Thus,
from Chapter Three to Chapter Seven we
present a historical survey of the operations
of the Beast-spirit from earliest times to the
modern era. We identify and profile
notorious leaders or kings who incarnated
the Beast- spirit.
As the saying goes, “history makes men
wise,” so the historical survey helps us
tremendously to make intelligent projections
about the Beast of end time prophecy, the
6 7
subject of Chapter Eight. A book on the Beast
will not be complete without discussion of
the Mark of the Beast. 666 has been one
uncanny, disturbing mystery in the entirety
of Holy Scripture. In Chapter Nine we
present various interpretations of this
mystery and then state what we humbly
believe to be the true interpretation. To the
All Wise One be praises for the inspiration
that has, we hope, resolved this mystery.
One of the things discovered in our
historical survey is the fact that every king
who embodied the Beast-spirit had a religious
minister who boosted his self- image as a
divinity-incarnate. Thus, in Chapter Ten we
take a close look at the Second Beast of
Revelation 13, the religious or spiritual
supporter and assistant of the First Beast, the
main subject of this book. As already
indicated, this is the longest chapter of the
book. I was content to expound the scriptures
regarding the Second Beast but the Eternal
Spirit insisted I should do exploratory study
of false prophets in the Bible and in history.
Doing that under His guidance inevitably led
to much writing which made the chapter the
longest. I pray the reader, like the writer, will
find it an
enormously edifying and spiritual
discernment-enhancing study.
For Christ’s followers who will be alive on
earth in the days of the Beast, what mental
posture ahould they adopt? How does the
Lord Christ want and expect them to react?
Will they submit to his rule and receive his
mark on their foreheads or in their palms? I
have not seen any Scripture passage that
either suggests or counsel submission of the
saints of the Most High to the evil, anti-God
rule of the Beast. Therefore, in Chapter
Eleven, the last chapter, counsel is given on
how to resist the Beast. If we will overcome
and form part of the multitude in Revelation
7, we must make up our minds to stand for
Jesus and His righteousness and overcome
the Beast by the blood of the Lamb, and by the
word of our testimony; and we must love not
our lives unto death (Revelation 12:11).
Before you begin to read the first chapter,
could you please take a minute or two, bow
your head and pray this prayer:
Heavenly Father, glory, honour,
adoration, majesty and thanksgiving be
8
unto Thee in the mighty Name of Jesus
Christ, Your beloved Son and our Saviour.
Many books have been written about the
Beast, the last Gentile ruler over your people,
the Israelites, and over the whole earth,
spoken of by your servants, the prophets in
the Old Testament and the apostles in the
New Testament, as well as about his mark or
number, 666. Because of the mysterious
nature of this matter, it has been difficult to
know which interpretation is correct. Holy
Father, I humbly beseech Thee to guide me as
I read this book and bless me with appropriate
grace to understand what the author has
presented. Make me to know and be strongly
convinced if this represents the true
interpretation of the revelation of your
prophetic word regarding the Beast and his
mark or number. I make this request and
believe that I receive it, and thank Thee in the
Blessed name of your beloved Son, Jesus
Christ, our Saviour. Amen!
9

CHAPTER ONE
DANIEL’S PROPHECY OF SEVENTY
WEEKS
A study of prophetic scriptures reveals that
God had predetermined specific periods
in terms of weeks, months, and years
during which end-time events would occur. God’s
definite purpose was to signify to the saints of the
last generation, as they observe occurrence of the
prophesied events, the fact that the end is near,
very much around the corner (Luke 21: 20- 36;
James 5: 5-9).
In the minds of serious Bible students who make
it a point of sacred duty to watch and endeavour to
interpret world events in the light of Bible
prophecies, there is no doubt that we, the people
living on earth at the present time, have entered the
closing years of history as we know it. There is no
doubt whatsoever that we have entered what Holy
Scripture calls “the final hour” (1st John 2:18).
Consequently, I consider it appropriate to begin
this study of end-time prophecies with a thorough
examination of Daniel’s Prophecy of Seventy
Weeks. The Seventy Weeks prophecy was actually
spoken by Gabriel the Archangel to Daniel the
Prophet of YAHWEH in response to his
intercession for Judah. Precisely, Daniel interceded
for the restoration of his fellow Jewish exiles in
Babylon to their native land of
10
Daniel’s Prophecy of Seventy Weeks
Judah. We should start by looking at the
background to the prophecy.
Background to the seventy weeks
prophecy
It is written: “In the first year of Darius the son of
Ahasuerus, of the lineage of the Medes, who was
made king over the realm of the Chaldeans” (Daniel
9:1). This first verse sets the stage for the coming of
the Seventy Weeks prophecy. It occurred in the
first year of Cyrus the Great, i. e.
539 BC. The rise and ascendancy of Cyrus to world
domination was prophesied by the Prophet Isaiah
(Isaiah 44: 24-28; 45:1-4, 8; Ezra 1:1-3; 2nd Chronicles
36:22-23). The interpretation of Daniel 9: 1 varies
among Bible scholars. One view is that Darius the
son of Ahasuerus mentioned here was a royal title
of Persian or Medo-Persian kings, not a personal
name, so that the king meant here was actually
Cyrus who conquered the Babylonian king,
Belshazzar (Daniel 5:30-31).1 The other view is that
Cyrus, who was the general commander of the
Persian army, upon his conquest of the Babylonians
in 539 – 538 BC, gave the Babylonian kingdom to
Darius who governed for a period of
1John MacArthur, ed., The MacArthur Study Bible-New American
Standard Bible (Updated Edition) (Nashville, TN: Thomas Nelson Inc., 2006),
1210, 1216.
11
 Daniel’s Prophecy of Seventy Weeks
two years (538-536 BC). Then at Darius’ death in
536 BC, he (Cyrus) became king. Keil and
Delitzsch explain:
It shows that Darius did not become king over the
Chaldean kingdom by virtue of a hereditary right to
it, nor that he gained the kingdom by means of
conquest, but that he received it (QABEEL, Dan.
6:1) from the conqueror of Babylon, Cyrus, the
general of the army. The first year of the reign of
Darius the Mede over the Chaldean kingdom is the
year 538 BC, since Babylon was taken by the Medes
and Persians under Cyrus in 539 BC – 538 BC.
According to Ptolemy (Egyptian astronomer and
historian), Cyrus the Persian, reigned nine years
after Nabonadious. But the death of Cyrus, as is
acknowledged, occurred in the year 529 BC. From
the nine years of the reign of Cyrus, according to
our exposition (p.621), two years are to be deducted
for Darius the Mede, so that the reign of Cyrus by
himself over the kingdom which he founded begins
in the year 536, in which year the seventy years of
Babylonian exile of the Jews were completed.2
I believe the foregoing represents a better
explanation. To the best of my knowledge,
historians do not use official title when they wish
2C.
F. Keil and F. Delitzsch, Keil and Delitzsch Commrnentary on
the Old Testament, in PC Study Bible V.5 [DVD] (New York: Biblesoft Inc.,
2007).
12
Daniel’s Prophecy of Seventy Weeks
to stress one’s ancestry. Accordingly, the first
view may not be correct.
“In the first year of his reign I, Daniel,
understood by the books the number of years
specified by the word of the LORD through
Jeremiah the prophet, that He would accomplish
seventy years in the desolations of Jerusalem. Then
I set my face toward the Lord God to make request
by prayer and supplications, with fasting,
sackcloth, and ashes. And I prayed to the LORD my
God, and made confession, and said . . .” (Daniel 9:
2-4a).
I love the Prophet Daniel. He was a student of
Holy Scripture. It takes a true prophet to
understand and interpret a true prophet. Daniel’s
intercessory prayer was prompted by a discovery
he made from close study of Scripture. He studied
and meditated on the prophecies of Jeremiah,
particularly those recorded in Jeremiah 25: 1-15; 29:
1-23, and realized that the time of their release from
captivity has dawned. I believe Daniel’s prayer was
also inspired by, and based on, a portion of King
Solomon’s prayer at the dedication of the Temple
to YAHWEH, recorded in 1st Kings 8:33-34, 46-51.
Even Solomon’s prayer was in turn based on and
inspired by the promise of God through His
servant, Moses, concerning His restoration of the
people to their land after
13
 Daniel’s Prophecy of Seventy Weeks
they have suffered the curse of the Law, repent, and
seek mercy and forgiveness from Him
(Deuteronomy 30: 1-10). Our prayers are effective
when we can connect our specific requests to
relevant divine promises in Scripture and exercise
practical faith (i.e., being fully persuaded that God
is, and that He is a rewarder of those who diligently
seek His grace; that He is also a Promise Keeper,
and then consistently hoping for and expecting His
answer). Daily study of, and meditation on, the
word of God builds this kind of faith.
“O Lord, great and awesome God, who keeps His
covenant and mercy with those who love Him, and
with those who keep His commandments” (Daniel
9:4b). Notice that in his prayer, Daniel begins with
worship and praise. He tells God that He is a great
God; that He is an awesome God. Then he pays
tribute to the faithfulness and mercy of God toward
those who love Him and live right. Being a prophet,
a man of the Spirit, Daniel knew the principles of
effective praying taught by our Lord Jesus Christ in
Matthew 6: 8-13. Scripturally intelligent and
effective prayer should commence with adoration
of the Highest, followed by expression of personal
identification with His passion for the prevalence
of His righteousness on the earth, before stating
one’s request specifically and ending with
thanksgiving and worship.
14
Daniel’s Prophecy of Seventy Weeks
Now, from Daniel 9:5-19 we note that the
prophet does three things:
1. He identifies with and confesses the sins of
his people (vss. 5-10).
2. He recalls the punishment God had
unleashed on them. Reference here is to the release
and enforcement of the curse of the Law upon the
people [Deuteronomy 28: 15-68; Leviticus 26: 14-39]
(vss. 11-14).
3. He appeals for divine compassion and
forgiveness (vss. 15-19).
Vs. 20 is worthy of special attention. It is written:
“Now while I was speaking, praying, and
confessing my sin and the sin of my people
Israel, and presenting my supplication before
the LORD my God for the holy mountain of
my God” (Daniel 9:20).
Here Daniel does three things in his intercessory
prayer. Firstly, he confesses his sin. Secondly, he
confesses the sin of his people Israel. Thirdly and
finally, he supplicates God for His holy mountain,
i. e., the Temple and the city of Jerusalem. In this he
complies with an important principle of effective
intercession, the principle of identification with the
moral state of those for whom one prays.
Nehemiah understood and
15
 Daniel’s Prophecy of Seventy Weeks
complied with this principle (Nehemiah 1: 6-7).
When our Lord Jesus Christ insisted that John
baptizes Him to fulfill all righteousness, He was
complying with this same principle (Matthew 3: 13-
15). All engaged in the ministry of deliverance
should take this to heart. You might not have
sinned or participated in family, community or
national iniquity, but if the responsibility of
intercession for their deliverance has been placed
on your shoulders, you have to identify with them
in their sins and confess both your sin and theirs,
then request forgiveness and deliverance from
God. Daniel was a righteous man, one of the three
preeminently righteous men in the Bible (Ezekiel
14: 14, 20), yet he considered that in his people
Israel’s sins he sinned. It is a function of absolute
humility and recognition of the fact that our
righteousness originates not from us, is never our
moral achievement; rather, it is the gift of God.
Such attitude in intercession makes it possible to
receive a quick hearing and response from on high.
In his supplication, Daniel entreated God for His
undeserved favour. The Encarta Dictionary defines
“supplication” as “appeal made to somebody in
authority: a humble and sincere appeal to
somebody who has the power to grant a request.
Addressing of requests: the addressing of humble
and sincere appeals to somebody with the power to
grant them.”3 Thus,
16
Daniel’s Prophecy of Seventy Weeks
to supplicate means to ask earnestly and pleadingly
for favour and mercy of a superior one. Because he
complied with this principle his prayer was
answered.
“Yes, while I was speaking in prayer, the man
Gabriel, whom I had seen in the vision at the
beginning, being caused to fly swiftly, reached me
about the time of the evening offering. And he
informed me, and talked with me, and said, ‘O
Daniel, I have now come forth to give you skill to
understand. At the beginning of your supplications
the command went out, and I have come to tell you,
for you are greatly beloved; therefore, consider the
matter, and understand the vision:” (Daniel 9: 21-
23).
Apparently, Daniel had not concluded his
prayers when Angel Gabriel visited. Angels are
God’s messengers (Hebrews 1: 13-14). Gabriel is
one of the Archangels by whom God sends
redemptive messages to His chosen human vessels
(Daniel 8: 18; Luke 1: 19, 26). He came with a
message from God with a divine mandate to enable
Daniel understand the message. The implication is
that the message would be coded and Daniel would
be empowered to decode it. Interestingly, Gabriel
reveals that God’s answer to Daniel’s supplication
was given before he had
3“Supplication,” Encarta Dictionaries, An Electronic Copy
17
 Daniel’s Prophecy of Seventy Weeks
finished praying. The righteous should take this to
heart and be bold in faith. Gabriel’s words “At the
beginning of your supplications the command
went out” echoes and confirms what the LORD
Almighty said by the Prophet Isaiah: “It shall come
to pass that before they call, I will answer; and
while they are still speaking, I will hear” (Isaiah
65:24). This divine promise builds faith. Gabriel
instructs Daniel to pay great and serious attention
to the message he is about to give him. He counsels
Daniel to meditate on the message in order to
understand it. In this Gabriel teaches us that
without meditation on Scripture we will not
understand it (Psalm 1: 2-3). In meditation the
spiritual man focuses mentally on a Scripture
passage and is attentive to the illuminating
whispering of the still small voice of the indwelling
Eternal Spirit. The fruit is knowledge and
understanding.
May we learn the virtue of others-centered living
from Daniel. Though he lived in materially
comfortable circumstances, being a top member of
the imperial ruling class in both the Babylonian and
Persian empires, he did not for a moment forget
they were in exile. He longed for the deliverance of
his compatriots from exile without regard to the
fact that he was now an old man and might not be
alive when the time of release comes from the
LORD. As a result of close study of the
18
Daniel’s Prophecy of Seventy Weeks
pre-exilic prophets, he was motivated to pray for
divine deliverance. Greatly beloved and highly
esteemed on high, a messenger from that luminous
realm came down with an awesome answer, an
answer that fixed another seventy (time period) for
his people Israel.
The Prophecy of Seventy weeks
“Seventy weeks are determined for your
people and for your holy city, to finish the
transgression, to make an end of sins, to make
reconciliation for iniquity, to bring in
everlasting righteousness, to seal up vision
and prophecy, and to anoint the Most Holy.
Know therefore and understand, that from the
going forth of the command to restore and
build Jerusalem until Messiah the Prince, there
shall be seven weeks and sixty-two weeks; the
street shall be built again, and the wall, even in
troublesome times. And after the sixty-two
weeks Messiah shall be cut off, but not for
Himself; and the people of the prince who is to
come shall destroy the city and the sanctuary.
The end of it shall be with a flood, and till the
end of the war desolations are determined.
Then he shall confirm a covenant with many
for one week; but in the middle of the week
he shall bring an end to
19
 Daniel’s Prophecy of Seventy Weeks
sacrifice and offering. And on the wing of
abominations shall be one who makes
desolate. Even until the consummation, which
is determined, is poured out on the desolate”
(Daniel 9: 24-27).
In order to achieve thorough understanding of
this prophecy, I will raise questions and present
answers which the Eternal Spirit has given me both
directly by way of inspiration and illumination,
and indirectly through research.
What is the historical setting for Daniel 9?
The historical setting is the Babylonian captivity.
Bible scholars (those who know the Bible more than
us pastors and people) are not unanimous as to the
precise date of the deportation of the Jews to
Babylon (present day Iraq). Most hold the view that
it took place in 586 BC. Others say it occurred in 605
BC. Still others state that it happened in 600 BC.
Thomas Ice states that Israel “entered the Promised
Land around 1400 BC; were deported to Babylon in
600 BC, meaning that they were in the land about
800 years before they were taken into exile.”4 The
principal cause of their captivity was idolatry and
other transgressions of the Mosaic Covenant that
4Thomas Ice, “The Seventy Weeks of Daniel,” www.pre-trib.org,
accessed on March 3, 2014.
20
Daniel’s Prophecy of Seventy Weeks
arose from that. It was God’s implementation of the
curses stipulated in the Covenant. To be noted is
the Law of the Sabbatical Year observance which
the Israelites violated through idol worship
(Leviticus 26:34-35, 43; 25:1-6; 2nd Chronicles 36:20-
21; cf. Jeremiah 25:11; 29:10).
If the Jews were in Babylon for seventy years as
predicted by Jeremiah and most Bible scholars are
agreed that the decree of Cyrus, which ended their
captivity and legally empowered them to return to
their native land (2nd Chronicles 36:22-23; Ezra 1:1-
4) was promulgated in 536 BC, it follows that they
were deported to Babylon in the year 606 BC. There
are scholars who insist on 606 BC as the correct year
of their deportation.5 Daniel was among the young
men of noble blood taken into the Babylonian exile.
What does the term “Seventy Weeks” mean?
The literal translation of the Hebrew shibiym
shabuwa is “seventy sevens” or “seventy units of
seven,” which translates into seventy weeks, not of
days but of years. “In Scripture only two types of
weeks or sevens are mentioned – sevens of days
and sevens of years. All agree that days is not a
valid option in this context (Daniel 9: 24-27); only
5Robert
Jamieson, A.R. Fausett and David Brown, Jamieson, Fausett
and Brown Commentary, in PC Study Bible V.5 [DVD] (New York: Biblesoft
Inc., 2007).
21
 Daniel’s Prophecy of Seventy Weeks
sevens of years remain.”6 The wisdom of biblical
numerology (according to which number seven
signifies completeness, fullness, finishing, bringing
to an end) is helpful here. Accordingly, the
implication is that when the seventy-sevens
determined concerning Israel have run their course,
the divine redemptive programme for His chosen
people will be completed, finished, fully realized,
accomplished or brought to an end definitively.
The concept of the seven-year-week was well
known and understood by ancient Israelites; with
them started the practice of numbering a year for a
day. It is written: “According to the number of the
days in which you spied out the land, forty days,
for each day you shall bear your guilt one year,
namely forty years, and you shall know My
rejection” (Numbers 14: 34). Also in Ezekiel 4: 5-6 it
is written:
“For I have laid on you the years of their
iniquity, according to the number of the days,
three hundred and ninety days; so you shall
bear the iniquity of the house of Israel. And
when you have completed them, lie again on
your right side; then you shall bear the
iniquity of the house of Judah forty days, I
have laid on you a day for each year.”
6Steven E. Meyer, “The Chronology and Significance of the 70
Weeks of Daniel,” www.stevenmeyer.org, accessed on March 3, 2014.
22
Daniel’s Prophecy of Seventy Weeks
When we apply this to Daniel’s prophecy of
seventy weeks, we come to seventy times seven
years which totals 490 years. That is the meaning of
“seventy weeks.”
To whom and for whom has the seventy weeks
or 490 years been decreed?
Angel Gabriel said the period is “determined for
your people (Israel/Judah) and for your holy city
(Jerusalem).” The Jewish nation of Israel and the
city of Jerusalem represent the center-point of end-
time prophecy. The Prophet Zechariah reveals
what the Almighty has, from eternity past, decreed
concerning Jerusalem with regard to end- time
events (see Zechariah 12 and Matthew 23: 37-
39).
What are the things to be accomplished during
the seventy weeks?
1. To finish the transgression: The Hebrew word
(kala) translated “finish” also means “to restrict,
restrain, withhold, shut up, keep back, refrain,
forbid; to finish.”7 Thus, to finish the transgression
means to bring to an end particularly the Jewish
nation’s and generally all mankind’s rebellion
against God Almighty. I believe Colossians 2: 13-14
and 1st John 3:8 show
7“Kala,”Brown-Driver-Briggs’ Hebrew Definitions, in MyBible
App, Google Play Store
23
 Daniel’s Prophecy of Seventy Weeks
that, in a strictly spiritual sense, Messiah the Prince
accomplished this first part of the programme of
the seventy weeks at His first advent. The
eschatological and practical sense awaits His
second advent.
2. To make an end of sins (or sin): Two Hebrew
verbs are involved in the translation of this phrase.
The first is tamam which means “to complete, finish;
to destroy (uncleanness).”8 The second is chatam
which means “to close up; especially, to seal; to
make an end.”9 The Hebrew for “sins” is in singular
and ought to be translated “sin.” It stresses not only
a sinful act, an offence, but more importantly the
sinful condition of man, “condition of sin, guilt of
sin.” While “transgression” refers to the practical
aspect of sin, “sin” here refers to the evil/corrupt
principle which defines and characterizes universal
human nature; it signifies original sin committed
by our first parents, Adam and Eve. We may term
it “the sin that is the mother of all sins.” The Bible
Knowledge Commentary points out that “the verb
hatam has the idea of sealing up. Here the thought
is sealing something up with a view to punishment.
An end will be put to Israel’s (and
8“Tamam,” Brown-Driver-Briggs’ Hebrew Definitions, in MyBible
App, Google Play Store
9“Chatam,”Strong’s Exhaustive Concordance (Enhanced), in
MyBible App, Google Play Store
24
Daniel’s Prophecy of Seventy Weeks
all humanity’s) sin by punishing the Messiah,
Ezekiel 37:23.”10 Hebrews 9:26; 10:14 show that by
His self-sacrifice for humanity’s sins, Messiah the
Prince made an end of sin. He dethroned and
ended the reign of the evil principle in man. He
shut down its enslaving operation on and against
the human soul. This is a spiritual and theological
reality realizable when one repents from sin and
receives Messiah the Prince as his/her Saviour and
Lord.
3. To make atonement for iniquity: The Hebrew
verb from where “atonement” derives is kapar,
meaning “to atone,” “to cover or expiate.” Literally,
“to eliminate sin; to put sin out of sight” or “to
ransom by a substitute”11 The Hebrew for
“iniquity” is avon, meaning perversity, i.e. moral
evil; mischief. “Iniquity” refers not to ordinary
immoral behavior, but the act and habit of sinning
with pleasure and abandon. To make atonement
for iniquity means to provide and utilize that
which will effectively and definitively remove sin
in all its ramifications; that which will eliminate sin
as act (transgression) and sin as evil principle in
man. Hebrews 2: 14-17 indicates that Messiah the
Prince, by His shed blood, made atonement for
10John F. Walvoord and Roy B. Zuck, Bible Knowledge
Commentary, in Logos Bible Software [DVD]
11Walter C. Kaiser, Jr., Toward an Old Testament Theology, (Grand
Rapids, MI: Zondervan Publishing House, 1978), 117.
25
 Daniel’s Prophecy of Seventy Weeks
iniquity. The Prophet Zephaniah envisioned the
practical result of this Messianic accomplishment
for future Israelites when he said: “The remnant of
Israel shall not do iniquity, nor speak lies; neither
shall a deceitful tongue be found in their mouth; for
they shall feed and lie down, and none shall make
them afraid” (Zephaniah 3: 13, KJV).
4. To bring in everlasting righteousness: The
Hebrew verb (bo) translated “to bring in” means “to
cause to come in.” Everlasting righteousness refers
to the righteousness of God, God’s way of life,
obtainable by faith in Messiah the Prince (Romans
3: 20-26; 1st Corinthians 1: 30; 2nd Corinthians 5: 21;
Philippians 3:9). It also refers to the righteousness
that will characterize the millennial kingdom of
Messiah the Prince (Isaiah 60:21; Jeremiah 23: 5-6).
5. To seal up vision and prophecy: It is the
same Hebrew verb (chatam) translated “to make an
end” that is translated here as “to seal up.” The
meaning is to close up vision seen and prophecy
spoken by both Old and New Testament prophets
and apostles by perfect, complete fulfillment of all.
“All that God through the prophets said He would
do in fulfilling His covenant with Israel will be
26
Daniel’s Prophecy of Seventy Weeks
fully realized in the millennial kingdom. Until they
are fulfilled, prophecies are ‘unsealed.’”12 At His
first advent, Messiah the Prince fulfilled the
prophecies concerning His redemptive work, His
life, death and resurrection (Matthew 5: 17-18; 11:
13; Luke 24: 25-27, 44-45; John 19: 28-30). When
He returns to earth, He will certainly fulfill the
remaining prophecies which generally have to do
with His kingship (Isaiah 61: 2b-3; Jeremiah 23: 5-
6; Ezekiel 44: 1-3; Daniel 7: 13-14; Revelation 19:
16-20:4).
6. To anoint the Most Holy Place: Opinions are
divided among Bible scholars as to the object that is
to be anointed. Is it the most holy place which
signifies either the innermost part of the Temple or
the whole of the Temple? Or does it refer to the
Most Holy which may mean God or Messiah the
Prince? Because Messiah the Prince has already
been anointed as His name implies, I believe the
object that is to be anointed is the Temple. “Anoint”
refers to the pouring of oil on a thing to consecrate
it for divine service. Thus, this should be regarded
as prophecy of the
anointing/dedication/consecration of the
Millennial Temple revealed in vision to Prophet
12Walvoord and Zuck
27
 Daniel’s Prophecy of Seventy Weeks
Ezekiel (see Ezekiel 45:3). This will be fulfilled at
the second coming of Messiah the Prince.
When or what is the starting point of the
Seventy Weeks? In other words, by what
historical event is the commencement to be
reckoned?
The Angel Gabriel declared: “Know therefore
and understand, that from the going forth of the
command to restore and rebuild Jerusalem” (Daniel
9: 25). The Hebrew for “command” is dabar which
means “speech, word, speaking, thing.”13 It is used
here as in vs. 23 in the sense of commandment,
order or decree. A decree is defined as “official
order: an order with the power of legislation issued
by a ruler or other person or group with
authority.”14 A study of the Books of Ezra and
Nehemiah reveals the issuance of three decrees
properly so called. Most writers include King
Artaxerxes’ letters given to Nehemiah for the
governors of the provinces and Asaph, keeper of
the King’s forest (Nehemiah 2: 7-9) among the
decrees, thus making a total of four decrees. Here
are the four decrees:King Cyrus’ decree issued in
538 BC (2nd Chronicles 36: 22-23; Ezra 1: 1-4; 5:13).
13“Dabar,”Brown-Driver-Briggs’ Hebrew Definitions, in MyBible
App, Google Play Store.
14“Decree,” Encarta Dictionaries, An Electronic Copy
28
Daniel’s Prophecy of Seventy Weeks
1. King Darius I’s decree issued in 520 BC (Ezra
6:1, 6-12).
2. King Artaxerxes Longimanus’ decree issued
in 457 BC (Ezra 7: 11-26).
3. King Artaxerxes Longimanus’ decree issued
on March 5, 444 BC (Nehemiah 2: 1-8).15
Opinions are divided among scholars as to which
of these decrees is to be used as the starting point
of the Seventy Weeks. Many scholars dismiss the
first and second decrees since their focus seems to
be the reconstruction of the Temple in Jerusalem,
not the city of Jerusalem. They favour the fourth
decree, that of Artaxerxes in the 20th year of his
reign, which authorized Nehemiah to return to
Jerusalem to rebuild the city. Joel Richardson
observes: “The only position that literally fulfills
the requirements of the passage seems to be the
decree from Artaxerxes (Nehemiah 2:1-8, 17-18)
given on March 5, 444 BC.”16 I have problem with
the categorization of the letters King Artaxerxes
gave to his cupbearer, Nehemiah, to enable him
gain free passage through the provinces and to
obtain timber from Asaph as a decree. In the
context of the ancient world, a decree should be
thought of as a public
15Floyd Jones, The Chronology of the Old Testament (The
Woodlands, TX: Kings Word Press, 2002), 218.
16Joel Richardson, “Daniel’s 70 Weeks: An Introduction,”
www.joel’strumpet.com, accessed on March 2, 2014.
29
 Daniel’s Prophecy of Seventy Weeks
proclamation, pronouncement or command by the
king, that is afterward written down and placed in
the imperial treasury or archive (see 2nd Chronicles
36: 22; Ezra 1: 1). Such wasn’t what King Artaxerxes
gave to Nehemiah. The Hebrew word translated
“letters” in Nehemiah 2:7-9 is iggereth, different
from e’em the word translated “decree” in Ezra 5:13
(Cyrus’ decree); in 6:1 (Darius’ decree); and in 7:13
(Artaxerxes Longimanus’ decree in 457 BC). One
could argue that if the king’s letters do not qualify
to be regarded as decree, what of “the king’s
words” in Nehemiah 2:
18. “Words” translates the general Hebrew for
word, i.e., dabar. Admittedly, dabar can be
translated “decree” depending on the context. But
the context of Nehemiah 2: 18 neither requires nor
warrants such translation. “The king’s words”
refers not to a public pronouncement of the king,
but to the king’s approval of Nehemiah’s leave of
absence and authorization of his travel to Jerusalem
to rebuild the city’s broken walls. Another key
point to consider is that in Cyrus’, Darius’ and
Artaxerxes Longimanus’ (in 457 BC) decrees, the
contents are clearly stated in Scripture (see Ezra 1:
1-4; 6: 1-12; 7: 11-26). This important, defining
feature is missing with regard to “the king’s
words” to Nehemiah.
So far as any clear-thinking Bible student would
acknowledge, only three decrees were issued, not
30
Daniel’s Prophecy of Seventy Weeks
four. Only the decrees of Cyrus, Darius, and
Artaxerxes Longimanus (issued to Ezra, Ezra 7: 7-
26) qualify to be regarded as decrees, they being so
designated. I believe only Cyrus’ or Artaxerxes’
decree qualifies to be the starting point of the
Seventy Weeks. But if one should ask: which of the
two do you think should be the starting point? My
answer would be Cyrus’ decree. The reason I prefer
Cyrus’ is the prophecy of Isaiah concerning him
and what God intended to bring about through
him. I also take into consideration extra-biblical
evidence which indicates it was King Cyrus who
ordered the rebuilding of Jerusalem. Isaiah’s
prophecies about Cyrus are recorded in Isaiah 44:
24-28 and 45: 1-4,
13. Firstly, in Isaiah 44: 24-28 it is written:
“Thus says the LORD, your Redeemer, and
He who formed you from the womb: ‘I am the
LORD, who makes all things, who stretches
out the heavens all alone, who spreads abroad
the earth by Myself; who frustrates the signs of
the babblers, and drives diviners mad; who
turns wise men backward, and makes their
knowledge foolishness; who confirms the
word of His servant, and performs the counsel
of His messengers; who says to Jerusalem,
‘You shall be inhabited,’ to the cities of Judah,
‘You shall be built,’ and I will raise up her
waste places; who says to the
31
 Daniel’s Prophecy of Seventy Weeks
deep, ‘Be dry! And I will dry up your rivers’;
who says to Cyrus, ‘He is my shepherd, and he
shall perform all My pleasure, even saying to
Jerusalem, ‘You shall be built,’ and to the
temple, ‘Your foundation shall be laid.’”
This prophecy clearly shows Cyrus would order
the rebuilding of both the city of Jerusalem and the
temple therein. Secondly, in Isaiah 45: 1-4, 13 it is
written:
“Thus says the LORD to His anointed, to Cyrus,
whose right hand I have held—to subdue nations
before him and loose the armor of kings, to open
before him the double doors, so that the gates will
not be shut: ‘I will go before you and make the
crooked places straight; I will break in pieces the
gates of bronze and cut the bars of iron. I will give
you the treasures of darkness and hidden riches of
secret places that you may know that I, the LORD,
Who call you by your name, am the God of Israel.
For Jacob My servant’s sake, and Israel My elect, I
have even called you by your name; I have named
you, though you have not known Me’ . . . I have
raised him up in righteousness, and I will direct all
his ways, he shall build My city and let My exiles
go free, not for price nor reward,’ says the LORD of
hosts.”
This prophecy shows Cyrus would be God’s
instrument of blessing upon His people Israel.
32
Daniel’s Prophecy of Seventy Weeks
Taken together, both prophecies justify dating the
starting point of the Seventy Weeks from Cyrus’
decree. Commenting on Daniel 9: 25, the illustrious
Bible scholar, John Peter Lange, writes of Cyrus:
He is expressly designated in Isaiah xlv. 1(45:1)
as the Mashiach of Jehovah. He appears in the first
year of the reign of Darius Medus over Babylon,
therefore at the time of the vision, and was then at
least the victorious leader of the armies of Darius.
We are compelled to decide for him, in interpreting
the (Messiah the Prince) of Daniel’s description. He
was regarded as the executor of the will of Jehovah
already referred to, agreeably to the description
which immediately follows, and in harmony with
the theocratic hopes which Israel based on him.
Having realized other prophetic expectations, the
author (Prophet Daniel) regarded him as the agent
who should bring about the restoration and the
rebuilding of Jerusalem.17
With regard to extra-biblical evidence for Cyrus’
decree as the correct starting point, one writer
states that according to Josephus, a Jewish
historian, Cyrus wrote: “God Almighty hath
17John Peter Lange, Lange’s Commentary on the Old and New
Testaments, in e-sword V.11.0.1, downloaded from www.biblesupport.com.
33
 Daniel’s Prophecy of Seventy Weeks
appointed me to be king of the habitable earth . . .
indeed He foretold my name by the prophets, and
that I should build Him a house at Jerusalem which
is in the country of Judea (Josephus, Antiquities of
the Jews, op. cit., XI, 1).” The writer goes on to point
out that “after Cyrus had supposedly read the
remarkable prophecy in Isaiah, Josephus added:
‘He called for the most eminent Jews that were in
Babylon, and said to them, that he gave them leave
to go back to their own country, and to rebuild their
city Jerusalem, and the temple of God’ (Josephus,
Antiquities of the Jews, op. cit., XI, 2).” Furthermore,
he cites a letter claimed by Josephus to have been
written by Cyrus to the governors in Syria: “King
Cyrus to Sisinness and Sathrabuzanes, sendeth
greeting. I have given leave to as many of the Jews
that dwell in my country as please to return to their
own country, and to rebuild their city, and to build
the temple of God at Jerusalem on the same place
where it was before (Josephus, Antiquities of the
Jews, op. cit., XI, 3).” The writer concludes: “thus,
Josephus declared that Cyrus was instrumental in
building not just the temple, but the city as well.
This, along with the Isaiah passages already
presented, represents the strongest, most
convincing evidence in favour of the Cyrus’
decree.”18
18“Daniel’s 70 Weeks Prophecy,”
34
Daniel’s Prophecy of Seventy Weeks
A further reason why I favour Cyrus’ decree as
the correct starting point of the Seventy Weeks
prophecy, is the fact that Angel Gabriel did not say,
“from the going forth of the command to build
Jerusalem,” but “from the going forth of the
command to restore and build Jerusalem”
(emphasis mine). My thoughts are to the effect that
the idea of restoring Jerusalem highlights the
religious significance of the city as the sacred centre
of YAHWEH’s worship, and therefore includes the
reconstruction of the temple. Jerusalem cannot be
restored to its sacred status without the temple. The
word “restore” (Hebrew shub, “to bring back; to
restore, refresh, repair [figuratively]”) implies the
building of the temple. To be noted is the fact that
the decrees of Darius and Artaxerxes Longimanus
in the 7th year of his reign were, as John Gill points
out, “confirmation of the decree of Cyrus.”19
How is the Seventy Weeks of years or 490 years
divided?
The Angel Gabriel divides the period into four
segments:
• Seven weeks, i.e., 49 years.
• Sixty-two weeks, i.e., 62 x 7 = 434 years.
www.rogerswebsite.com/articles/Daniel, accessed on March 3, 2014.
19John Gill, John Gill’s Exposition of the Entire Bible, in e.sword V.
11.0.1, downloaded from www.biblesupport.com.
35
 Daniel’s Prophecy of Seventy Weeks
• First-half of One week, i.e., 3 and a half
years.
• Second-half of One week, i.e., 3 and a half
years
• 49 + 434 + 7 = 490 years.
At what point in the Seventy Weeks is the
Messiah to appear in Israel?
See vs. 25. Gabriel revealed that from the
issuance of the decree/command/word to restore
and rebuild Jerusalem to the appearance of Messiah
the Prince, there would be 69 weeks or 483 years. Is
it possible to identify or ascertain accurately
particular years in history when this prophecy was
fulfilled? No Bible student is in doubt about the fact
that Messiah the Prince, our Saviour and Lord Jesus
Christ, did appear in Israel. The Gospels attest to
that. But the issue is: can one accurately pinpoint
the years in history when Jerusalem was restored
and rebuilt, when Messiah the Prince appeared, and
when Messiah was cut off?
There have been bold attempts by scholars to
answer this vital question. To the best of my
knowledge, four of such attempts have been made
by Sir Robert Anderson,20 Dr. Floyd Jones,21 Dr.
20Sir Robert Anderson, “The Coming Prince,”
http://www.WhatSaithTheScripture.com, accessed on June 9, 2012.
21Jones, The Chronology of the Old Testament, 217-236.
36
Daniel’s Prophecy of Seventy Weeks
Fred Coulter,22 and Dr. Harold W. Hoehner.23
Despite the fact that these scholars’ attempts have
been disputed, I am inclined to consider or accept
Fred Coulter’s explanation as the one most likely to
be correct. My reason for this is simply that Fred
Coulter dates the starting point of the Seventy
Weeks to the year of Cyrus decree, i.e., 539 BC. I
think the correct year should be 536 BC. According
to Coulter, the first 7 weeks of the Seventy Weeks
prophecy or 49 years covers and should be
calculated from 539 BC when Cyrus issued his
decree, to 490 BC when Nehemiah’s governorship
of Judea and overseeing of the rebuilding of
Jerusalem ended. (If 536 BC is adopted as the year
Cyrus issued his decree, counting 7 weeks or 49
years from there would make Nehemiah’s
governorship end in 487 BC). The second period or
division of the Seventy Weeks, i.e., 62 weeks or 434
years is to be calculated from 409 BC when Malachi
prophesied, to 26 AD when Jesus started His
ministry. To shed more light, Coulter states: “The
62 weeks began with the decree of God in the book
of Malachi (c. 409 BC) – ‘Behold, I will send My
messenger’ – and ended with its fulfillment
22Fred Coulter, The Appointed Times of Jesus the Messiah (Hollister,
CA: York Publishing House, 2012), 17-33.
23Harold W. Hoehner, Chronological Aspects of the Life of Christ
(Grand Rapids, MI: Zondervan Publications, 1977), 134-139.
37
 Daniel’s Prophecy of Seventy Weeks
through the ministry of John the Baptist and the
appearance of the Messiah (26 AD)”24
I should point out that there were two significant
dates in the life of our Lord on earth, i.e., the day of
His baptism and reception of the descent of the
Holy Spirit in the form of a dove, when John the
Baptist, as it were, unveiled Him to the nation of
Israel (Luke 3: 1-3, 21-22), and the day of His
triumphant entry into Jerusalem (Luke 19: 28-44).
The Baptist’s introduction of the Messiah to Israel
was before He commenced His ministry (Luke 3:
23), while His triumphant entry into Jerusalem was
toward the end of His ministry. While on both
occasions our Lord was acknowledged as the
Messiah, I think John’s introduction of Him to the
nation of Israel has more weight to be the date to
designate as fulfillment of Gabriel’s prophecy in
Daniel 9:25a. However, it can be argued, against
this view, that in John’s introduction the people did
not know, recognize, and affirm Jesus as “Messiah
the Prince” as Gabriel designated Him in his
prophecy, whereas in His triumphant entry into
Jerusalem they did, proclaiming “Blessed is the
King who comes in the name of the LORD. Peace in
heaven and glory in the highest” (Luke 19:38).
Besides, He rode into Jerusalem as Prince or King.
24Coulter, 21.
38
Daniel’s Prophecy of Seventy Weeks
Without doubt, this is a strong argument for
adopting the day of the triumphant entry into
Jerusalem as the fulfillment of Daniel 9: 25a.
However, my conclusion is that either date or event
is valid as fulfillment of Daniel 9: 25a.
Since, as we have noted, John the Baptist started
his ministry in the 15th year of Tiberius Caesar
which was 29 AD (he reigned from AD 14 to AD
37), it follows that our Lord was introduced to the
nation of Israel in AD 29; that is if John’s
introduction is taken as fulfillment of Gabriel’s
prophecy. However, if the triumphant entry which
occurred three and a half years later is taken as
accurate fulfillment of the prophecy, then it means
our Lord manifested as Messiah the Prince in AD
32 or 33, the year He was cut off (crucified).
In the light of the foregoing analysis, we can state
what we should understand by the statement of
Gabriel “that from the issuing of a decree to restore
and rebuild Jerusalem until Messiah the Prince
there will be seven and sixty-two weeks or a total
of 483 years” (Daniel 9:25), to be that from Cyrus
decree in 536 BC to the AD 29, the 15th year of
Tiberius Caesar when John introduced the Messiah
to Israel, there was a period of 483 years. Can this
be ascertained chronologically? In my view, that
may not be feasible.
39
 Daniel’s Prophecy of Seventy Weeks
Why did Angel Gabriel divide the period
between issuance of the decree to restore and
rebuild Jerusalem and the appearance of Messiah
the Prince in Israel into two segments of 7 weeks
(49 years) and 62 weeks (434 years)?
The view of some scholars which makes sense to
me is that the 69 weeks are divided into two
segments by Gabriel;
• To impress on Daniel and his people and on
us readers, that the 69 weeks would not run
consecutively; there would be a break or gap of
unmentioned and humanly undeterminable period
to intervene between the first 7 weeks (49 years)
and the 62 weeks (434 years) which would follow;
• To indicate or suggest that certain events
would take place during the two periods.
Accordingly, some scholars have pointed out that
the first 7 weeks (49 years) represent the period
during which both the city of Jerusalem and the
Temple were rebuilt (Daniel 9: 25b), while the 62
weeks (434 years) that follow represents the Inter-
Testamental Period (the Rabbinical Period, the
period of famine of prophetic word from on high).
Scholars date this period from the end of Prophet
Malachi’s ministry in 409 BC to the beginning of the
ministry of John the Baptist in AD 29. Because the
BC years are mostly uncertain, the year in
40
Daniel’s Prophecy of Seventy Weeks
which Malachi’s ministry ended could be modified
to read 405 BC. 62 weeks or 434 years counted from
405 BC brings us to AD 29 when John the Baptist
commenced ministry and introduced our Lord to
Israel.
How is the first Seven Weeks (49 years), the
period for restoring and rebuilding Jerusalem
characterized?
The period is characterized as “troublesome
times” (KJ2000). The implication is that there
would be violent opposition to the work of
restoring and rebuilding Jerusalem. This prophecy
was fulfilled during the times of Ezra and
Nehemiah. The troubles the Jews faced from their
enemies then are narrated in Ezra 4; 5:1-5;
Nehemiah 2:17-20; 4:1-13; 6:1-16. In spite of the
troubles, God’s work was accomplished. It is
written: “Yea, before the day was I am he; and there
is none that can deliver out of my hand: I will work,
and who shall hinder it?” (Isaiah 43:13, KJ2000, italics
mine). Satan-inspired, demon- driven humanity
may oppose the work of the Almighty One, but no
one can stop it. What the Sovereign LORD wills, He
brings to pass.
What did Gabriel say would happen (soon)
after the 62 weeks (434 years)?
41
 Daniel’s Prophecy of Seventy Weeks
In Daniel 9: 26a Gabriel revealed that two events
would happen, namely, (a) Messiah the Prince
would be cut off. The prophet Isaiah used the same
phrase (“cut off”) when prophesying about the
vicarious death of the Suffering Servant of
YAHWEH (another title of Messiah the Prince) in
Isaiah 53: 8-10. The cutting off of Messiah the Prince
was a prophecy of His crucifixion, the fulfillment of
which is recorded in Matthew 27:27- 37; John 11:51-
52; 2nd Corinthians 5:21. (b) The people of the prince
to come would destroy the rebuilt Temple and city.
In His incarnate state, Messiah the Prince also
prophesied about the destruction of the Temple
and city (see Matthew 24:1-2). Though it had been
greatly expanded and embellished by Herod the
Great, the post-exilic, Zerubbabelian Temple was
still standing when Messiah the Prince walked the
sands of Israel. In fulfillment, in AD 70 the Roman
prince, Titus, son of Emperor Vespasian, led a
Roman contingent into Jerusalem and they
destroyed the Temple and the city. That incident
led to another dispersion of Jewry which reached
climax in 132 AD. For over 1,800 years Israel ceased
to exist as geographical and national entity. It was
in 1948 that the Jewish nation of Israel was reborn,
and that itself was in fulfillment of yet another
prophecy spoken by Isaiah (see Isaiah 66:8). It is
possible that Isaiah 66:8 in context can be
interpreted as having a double fulfillment in
course of history so far: (1)
42
Daniel’s Prophecy of Seventy Weeks
The return of the Jews from Babylonian captivity in
536 BC, and (2) Their return from Dispersion in
1948.
Who is meant by “The Prince to come”?
He will be a Roman Prince since it was the
Romans who destroyed the city of Jerusalem and
the sanctuary in AD 70. To be precise, the Prince to
come will be the ruler of the future Revived Roman
Empire (Daniel 7:7-14, 23-27; cf. 2:36-45). He will be
the “little horn” of Daniel’s first vision (Daniel 7:8,
24-25). He will be the final fulfillment of Daniel’s
prophecy of the insolent king (Daniel 8:23-27). The
first fulfillment was Antiochus Epiphanes IV in 165
BC. The New Testament designates “the Prince to
come” the Beast (personal) in Revelation 13:4-8
(verses 1-3 refer to the imperial Beast, the Beast as a
kingdom, while verses 4-8 refer to the personal
Beast, the Beast as a king), the Antichrist (1st John 2:
18-22), the man of sin, man of lawlessness, son of
perdition/destruction, i.e., one appointed to
perdition/destruction (by self, not by God), the
lawless one (2nd Thessalonians 2:1-10). He is the
subject of this book.
There is a new and strange interpretation of the
prophecies regarding the nationality of the Beast
and the nation which will form the last gentile
world empire before the return of the Lord Christ,
43
 Daniel’s Prophecy of Seventy Weeks
to the effect that he will be an Iranian from the said-
to-be-revived Persian Empire. It is asserted that the
Beast from the sea (Revelation 13:1-2) with its feet
of a bear symbolizes revived Persian Empire. This
is a faulty interpretation as I shall prove presently.
If the bear in Daniel 7:5 symbolized the ancient
Persian Empire, it does not follow that the feet of a
bear possessed by the Beast from the sea
(Revelation 13:1-2) symbolizes and guarantees that
the dead Persian Empire will be revived, so that the
Antichrist rises from the East. Intelligently, what
Revelation 13:1-2 symbolizes is that the Last Gentile
Empire and Ruler before our Lord’s return and
establishment of His millennial rule, will embody
or incorporate the characteristics of the Greek
Empire (leopard), the Persian Empire (“feet” of a
bear), and the Babylonian Empire (the “mouth” of
a lion). The Apostle John says “the beast I saw was
like a leopard” (Revelation 13:2, HCSB). This is
suggestive of the nationality of the final world
ruler; he may be from Greece, a European, thus
from the West. To be noted is the fact that Daniel
11: 40-45 indicates that the Beast/Man of
Lawlessness/Antichrist will conquer and subdue
Islamic powers represented by the King of the
North and King of the South. This particular
passage within the Book of Daniel makes it
extremely difficult for me to accept this modern
view of Persian or Islamic Antichrist. It is a
44
Daniel’s Prophecy of Seventy Weeks
misinterpretation. The oldest prophecy regarding
the destiny of Islamic nations is in Genesis 16 which
implies the world will subdue them. It is written
there that “He’ll be against everyone, and everyone
will be against him” (Genesis 16:12, ISV).
Who will make a covenant with the many for
one week? And who are/will be the many?
The “he” in verse 27 refers to the last person
mentioned in verse 26, i.e., “the prince who is to
come.” Therefore, the person who will make the
covenant/treaty/agreement will be the Antichrist,
head of the Revived Roman Empire. The people he
will make covenant with, here designated “the
many”, are never explained by Angel Gabriel in
terms of their identity. However, from his
statement that follows, revealing what the
Antichrist will do in the middle of the week, i.e.,
after three and a half years, we can make an
accurate guess to the effect that “the many”
represent Jewish political and religious leaders,
moderate and subdued Arab leaders and some
European leaders.
Over a hundred years ago, the idea has been
repeatedly mooted that the solution to the Arab-
Israeli problem centering on Jerusalem, is to
internationalize the city so that neither Israelis nor
the Arabs could lay any claim to it.25 The idea has
45
 Daniel’s Prophecy of Seventy Weeks
consistently been unacceptable to the Jews who
have, time after time, insistently declared that
Jerusalem remains their eternal capital. The
Palestinians too are not in favour of the idea. Some
years ago, the Americans came up with the two-
State solution idea, according to which East
Jerusalem should be the capital of the Palestinian
State while West Jerusalem would belong to and
remain part of Israel. Except Heaven intervenes
and prevents it, I choose to believe that eventually
the Jewish State will be severely pressured by the
international community, particularly Western
powers, to “give peace a chance” and endorse and
implement the two-State solution proposal. In view
of this future scenario, any covenant/agreement
that the personal Beast or, as he will most likely be
designated, “The President of the Planet Earth,”
will sign with the Jewish nation to enable them
rebuild their Temple and resume Temple worship,
must be endorsed by their Arab neighbours, hence
my view of the “the many” as including Arab
leaders.
What will “the coming prince” (Personal
Beast) do in the middle of the 70th week?
As it is common with ungodly rulers, always
motivated by self-interest and narrow-minded, the
25Unfortunately, I cannot remember the precise source. What I do
remember is that I read it either in a book or periodical.
46
Daniel’s Prophecy of Seventy Weeks
coming prince or personal Beast will break his
covenant with the many “in the middle of the
week.” The essential sign or evidence of the truce-
breaking will be issuance of a decree to stop
sacrifices and grain-offerings to YAHWEH. This
particular act of the Beast presupposes two things,
namely;
• He will definitely have been in power, ruling
the world, to be in position to sign a 7-year
covenant with the Jewish nation. It is probable that
either shortly before signing the covenant he will
have moved his headquarters from New York or
Brussels to Jerusalem, or just before the end of the
first-half of the seven years, to be in position to stop
the sacrifices and offerings.
• The Jews must have rebuilt the Temple, the
third, and resumed worship therein as in the days
of old. If this will not be the case, then reference to
the Antichrist’s stopping of the sacrifices and grain-
offerings has no meaning. It is also possible that at
the future time when this prophecy will be fulfilled,
Jerusalem will be internationalized. I believe the
Antichrist himself will make and enforce that
policy and use that as justification for moving his
headquarters from either New York or Brussels to
Jerusalem.
47

CHAPTER TWO
THE BEAST: A PROPHETIC
PROFILE
I n this chapter three important issues will
be considered. We will examine the
meaning of the word “Beast,” the varieties
of the name of the Beast, and finally make
known his personality through an outline of
his career as revealed in prophetic scriptures.
The meaning of his name “Beast”
In probing into the meaning of the Beast we
must begin from the Old Testament. We do
this for two important reasons:
• The employment of the beast imagery
to symbolize or represent the kingdoms of
this world started in the Old Testament.
• New Testament prophecies are a recast
and re-dressing of Old Testament prophecies.
Consequently, we cannot understand and
interpret New Testament prophecies
accurately without reference to the Old
Testament where they first occurred.
48
The Beast: A prophetic Profile
The first use of the word “beast” as
symbolic of earthly powers occurs in Daniel
7:3. There “beasts” translates Hebrew cheyva,
meaning “an animal, beast. This is its first
occurrence in the prophetic book of Daniel,
the prophetic book in the Old Testament that
has the closest affinity with the New
Testament Book of Revelation. “Beasts” is
here used symbolically of empires arising
from the mass of Gentile humanity. . . Most
human governments have been despotic,
powerful, unmerciful, corrupt, and interested
only in giving and maintaining, their
power.”26
Commenting on Daniel 7:3 Albert Barnes
states:
It is not uncommon for the prophets to make
use of animals to represent or symbolize
kingdoms and nation, usually by some
animal which was in a manner peculiar to the
land that was symbolized, or which abounded
there. Thus, in Isaiah 27:1, leviathan, or the
dragon, or crocodile, is used to represent
Babylon. . . In Ezekiel 29:3-5, the dragon or
the crocodile of the
26John Cereghin, “The Pilgrim Way Commentary on
Daniel,” www.pilgrimway.org, accessed on June 1, 2012.
49
 The Beast: A prophetic Profile
Nile is put for Pharaoh; in Ezekiel 32:2,
Pharaoh is compared to a young lion, and to
a whale in the seas. In Psalm 74:13-14, the
kingdom of Egypt is compared to the dragon
and the leviathan. So on ancient coins,
animals are often used as emblems of
kingdoms as, it may be added, the lion and
the unicorn represent Great Britain now,
and the eagle the United States. It is well
remarked by Lengerke that when the prophets
design to represent kingdoms that are made
up of other kingdoms, or that are combined
by being brought by conquest under the
power of others, they do this, not by any
single animal as actually found in nature,
but by monsters - fabulous beings that are
compounded of others, in which the peculiar
qualities of different animals are brought
together - as in the case of lion with eagle’s
wings. Thus in Revelation 13:1, the Roman
power is represented by a beast coming out of
the sea, having seven heads and ten horns.”27
Barnes’ comments are reinforced and
buttressed by G. K. Beale’s on Revelation
13:1. He writes “Without exception the
27AlbertBarnes, Barnes’ Notes on the Bible, in e-sword
V.11.0.1, downloaded from www.biblesupport.com.
50
The Beast: A prophetic Profile
imagery of the sea monster is used
throughout the OT to represent evil
kingdoms who persecute God’s people. This
is clearly the case in Daniel 7. The dragon in
Revelation 12 was seen as the ultimate force
behind the earthly kingdoms of the world.
And here the same Danielic imagery of horns
and heads applied to the dragon is applied to
a second beast, one arising from the sea, to
depict the dragon’s minion.”28
The word translated “beast” in Revelation
13:1 is therion. Its first occurrence in the Book
of Revelation is in Chapter 11:7 where it is
said to arise from the bottomless pit. The
bottomless pit reveals figuratively its
spiritual origin, i.e. from the prince of
darkness and spiritual forces of darkness
consigned to or destined for hell (2nd Thess.
2:9, Revelation 13:4). Therion denotes “a wild
beast, vicious and ferocious.” Douglas Hamp,
citing Liddell Scott Jones Classical Greek Lexicon,
indicates therion generally means an animal
as opposed to men and a beast, especially as
hostile and odious to man; monster, creature,
of sharks.29 W. E. Vine
28G.K.Beale, The New International Greek Testament
Commentary-The Book of Revelation (Grand Rapids, MI: William B.
Eerdmans Publishing Company, 1999), 683.
51
 The Beast: A prophetic Profile The Beast: A prophetic Profile

explains that “therion, in the sense of wild
‘beast’ is used in the Apocalypse for the two
Anti-Christian potentates who are destined
to control the affairs of the nations with
Satanic power in the closing period of the
present era, see Revelation 11:7;13:1-18;
14:9,11;15:2; 16:2, 20, 13; 17:3-17, 19:19-20;
20:4,10.”30
“Beast” is used here to point the reader of
prophetic scripture to the cruel inner state
and brutal character and conduct of the past
and future rulers of the global community
whether religious or political (see Mt. 7:15-
16). “Beast” also describes the oppressive, de-
humanizing, and unfeeling nature of their
rule. Furthermore, Beast reveals and describes
their attitude and reaction to those in any
manner opposed to their reign. From the
standpoint of Heaven, almost all human
governments, especially at imperial level
throughout history, are considered beastly
because they are vehicles in Satan’s hand to
establish his oppressive and wicked rule over
humanity, especially the portion of
29Douglas Hamp, Corrupting the Image: Angels, Aliens, and
the Antichrist Revealed [E-Book] (n.c. Defender Publishing, 2011),
242, 243.
30“Beast,” Vine’s Complete Expository Dictionary of Old
humanity which pays allegiance to the true
and living God and resists him (see John
10:10).
The Beast: Varieties of his name
Concerning the varieties of the name of the
Beast, fourteen of them have been identified
in the scriptures:
1.) The Seed of the Serpent (Genesis 3:15)
2.) The little horn (Daniel 7:8)
3.) The proud and insolent king (Daniel
8:25)
4.) The prince who is to come (Daniel
9:26)
5.) The one who makes desolate, the
desolator (Daniel 9:27)
6.) The despicable or vile person (Daniel
11:21)
7.) The strong willed king (Daniel 11:36)
8.) The idol or worthless shepherd
(Zechariah 11:16-17)
9.) The Assyrian (Micah 5:5-6)
10.) The man of sin (2nd Thessalonians 2:3)

and New Testament Words, 1996 ed., 53

52 53
 The Beast: A prophetic Profile
11.) The son of perdition/destruction (2nd
Thess. 2:3)
12.) The lawless one (2nd Thessalonians
2:8)
13.) The beast (Revelation 11:7; 13:1; 14:8;
15:2; 16:2; 17:3, 13; 19:20; 20:1)
14.) The Antichrist (1st John 2:18).
The Beast: His Personality
We will go through the entire range of
prophetic scripture, identify and state the
prophesied acts of the Beast, the Antichrist.
Since a man is known from the speech he
utters and his acts reveal the state of his soul,
I believe the catalogue of the Beast’s acts will
yield authentic insight into his personality.
The Beast will be a violent man, an
insurrectionist, like Adolf Hitler. It is
written of him in symbolic terms that at his
rise to power three horns meaning three
kings, are removed from power (see Daniel
7:8, 24). That can mean nothing other than
the fact that he will be responsible for their
overthrow, thus an insurrectionist.
54
The Beast: A prophetic Profile
1. The Beast will be an exceptionally
intelligent man. His exceptional intelligence
will enable him to solve most of the problems
facing the global community – a problem like
the Middle East crisis between Israel and the
Palestinians. As a result, he will be greatly
admired and applauded by the world
community. Spontaneous rallies and
campaigns will break out in many capital
cities around the world, and signatures will
be collected, pressing demand that he
becomes the “President of the Planet Earth.”
That in turn will provoke pride in him; which
pride, in time, will give rise to his boasting
about his achievements like king
Nebuchadnezzar of Babylon did. The climax
of this spiritually destructive mental
processes will be self-promotion to divinity.
He will consider and declare himself God-
incarnate and demand worship (see Daniel
7:8, 20; 11:36-37; 2nd Thessalonians 2:4;
Revelation 13;4, 12).
2. In appearance he will be
extraordinarily dignified above the other ten
kings (Daniel 7:20; 8:23).
3. He will persecute, arrest, oppress,
and torture Jewish and Gentile believers in
55
 The Beast: A prophetic Profile
God and the Lord Jesus Christ, some of
whom he will put to death. In other words, he
will be the prosecutor of the Great Tribulation
(Daniel 7:21, 25; 8:24; Matthew
24:9, 15-22; Mark 13;9-20; Luke 21:12-24;
Revelation 13:7-10; Revelation 11:1-7). More
on this in the last chapter.
4. He will be a vocal and vehement
opponent of the Almighty just like Nimrod
bar Cush, the first Beast in history (Daniel
7:25; 11:36-37; 2nd Thessalonians 2:3-4;
Revelation 13:5-6). In fulfillment of these
prophecies the Beast will tell the world that
God is callous and uncaring. He will contend
and argue that if God cared about humanity,
He would never have allowed them to go
through the great and terrible suffering they
have been subjected to in this world. The
Beast will even say that God is evil and brutal
for afflicting the human race with calamities
and catastrophes such as earthquakes,
typhoons, hurricanes, volcanic eruptions,
tsunamis, disease epidemics, etc. He will
deny the truth of human moral responsibility,
and blame everything on the Almighty. He
will tell the world that God is not powerful;
that if He were, He would and should have
established only one religion in
56
The Beast: A prophetic Profile
the world to avoid all the violent and deadly
conflicts that religious diversity has brought
upon humanity. In this connection he will
also deny the clear truth of human
responsibility and the involvement of fallen
angels in the establishment of multi-various
and diverse religious paths in this world. He
will pour such diatribe and blasphemies
against the Sovereign King of the universe
because of his ignorance of the workings of
the spirit realm in relation to earth realm.
Furthermore, the Beast will rail against the
Lord Jesus Christ. He will say that Jesus calls
Himself the Prince of Peace, but for over two
thousand years since He came to this world
and established His religion, He has not been
able to give humanity the much needed
peace. He will boast that what Jesus could not
accomplish he has; he has brought peace to
the inhabitants of the Earth (Daniel 8:25; 1st
Thessalonians 5:1-4).
5. The Beast will take bold steps to
eradicate from the religious consciousness
and practice of humanity anything connected
with the Most High by inventing new
religious festivals and laws pleasing to
himself (Daniel 7:25; 9:27; 11:36-39).
57
 The Beast: A prophetic Profile
6. The duration of his beastly, brutal
and oppressive rule is fixed to run for three
and half years (Daniel 7:25; 9:27; Revelation
11:1-3).
7. The Beast will be destroyed,
eliminated by the returning True Messiah, the
Lord Jesus Christ. Then it will become clear to
all inhabitants of the Earth that he was a false
Messiah, the False Christ, an impostor, a
pretender. And those who paid allegiance to
him by receiving his mark on their foreheads
and in their palms (this is explained in the
Chapter nine) will be highly disappointed
(Daniel 7:26; 8:25; 9:27; 11:45; 2nd
Thessalonians 2:2-8; Revelation 19:11-20).
8. Like his type in the 2nd century BC,
Antiochus IV Epiphanes, the final Beast will
be a king. This fact is symbolized by his
designation as “little horn” (Daniel 7:8; 23-
24). He will rule over an expansive territory
which will include Israel (Daniel 8:9).
9. Like Antiochus Epiphanes, he will
blaspheme the heavenly hosts, the holy
angels and the Church triumphant (Daniel 8;
10; Revelation 13:5-6).
58
The Beast: A prophetic Profile
10. Like Antiochus Epiphanes, he will
persecute and, if God permits, murder
faithful Jewish and Gentile spiritual leaders.
Particularly, against the Jewish people, he
will stop their evening and morning sacrifices
in the future new (third) temple he will
permit them to build during the first half of
his seven-year reign (Daniel 8:11-12; 9:24-27;
Revelation 11:3-7).
11. Like Antiochus Epiphanes and king
Nebuchadnezzar, he will, in a vigorous
attempt to obliterate the worship of
YAHWEH and the Lord Jesus Christ, set up
abomination of desolation (Daniel 8:12; 9:27;
11:31; 12:11; Matthew 24:15; Revelation 13:11-
17).
12. Like Antiochus Epiphanes, the
Beast, if he will be a normal human being,
will be severely possessed by a fallen angel so
much that his appearance will be frightening,
exuding an evil, intimidating aura. In
consequence of this he will evince and
showcase the satanic species of supernatural
wisdom which will dazzle and marvel the
whole world (Daniel 8:23; 2nd Thessalonians
2:9; Revelation 13:4).
59
 The Beast: A prophetic Profile
13. Like Antiochus Epiphanes, he will
be extremely powerful, deceptive, and
destructive. He will achieve peace but with a
hidden agenda (Daniel 8:24-25).
14. As Antiochus Epiphanes contested
with the High Priest Mathias and was
destroyed, the Beast will attempt to fight the
Lord Jesus Christ at His return, but he will
meet his doom and ruin (Daniel 8:25; Daniel
7:11; 25-26; 2nd Thessalonians 2:8; Revelation
19:19-21).
Here we end the profile of the Beast. From
this profile we can understand why the Holy
Spirit of prophecy designates him “the
Beast.” He will be totalitarian, authoritarian,
brutal, cruel, oppressive, unfeeling, furious,
inhuman, pompous, unloving, ungodly,
murderous and bloody in his rule.
Spiritually speaking, the Beast, in his rule,
will manifest the spirit or nature of his alter-
ego described by Apostle Peter as a roaring
lion going about seeking whom he may
devour (1st Peter 5:8). The reality is that the
Beast is the embodiment and expression of
the fury of Satan against the race that was
60
The Beast: A prophetic Profile
divinely ordained to produce the Messiah,
with a view to preventing His first advent
through His Incarnation. Though he failed he
has ever remained furiously committed to
wiping them from the world map and
destroying all those from every race who
have believed in the Messiah. That is the
spiritual import of the Beast phenomenon on
Earth. Whosoever he will be and whichever
corner of the Earth he will hail from, the man
who will become the Beast will, at the end of
his unfortunate career, find himself to blame
for all eternity when he realizes that he was
used by the Evil One. He will not have the
blessing or luck of King Nebuchadnezzar
who, following seven years of humiliation in
which the Sovereign King of the universe
turned him into an animal, was restored to his
imperial majesty (Daniel 4:19-37). He will
burn in hell for all eternity. Never again for
all time and eternity will puny man think
himself a god or God. The doctrine of human
divinity will forever disappear from the
catalogue of human concepts and ideologies.
We were not fashioned and designed to be
god but to be God-or-Christlike in moral
character.
61
 The Beast in Earliest times

realm, he, in reaction, persecutes, arrests, and

CHAPTER THREE kills them. By such action he clearly shows
THE BEAST IN EARLIEST TIMES himself to be the Beast. That is a point we
must never forget. Any world ruler or ruler

T he beast-spirit is satanic. It is satanic of a nation that persecutes and martyrs the

not in the sense that the human people of God because they refuse to worship
embodiment of the spirit is possessed him or worship his own god, is a Beast. That
by Satan, the prince of darkness, but in the is how Heaven sees him. Against this
sense that he is possessed by a fallen angel in background, let us now begin our historical
the service of Satan. As we shall see shortly, survey of the manifestation of the Beast-
this spirit has possessed world imperial spirit.
rulers and potentates in each of the ancient
The first ruler to govern a community of
world empires and some rulers in the modern
nations, the first imperial ruler in history, was
era. An important point we must note
Nimrod bar Cush. The Bible describes him as
seriously is that the Beast –spirit is defined by,
“a mighty hunter before the Lord.” He is
and evidenced in the potentate’s attitude to
profiled in Genesis 10:8-12:
the covenant community of Yahweh, i.e. the
people who believe and worship the God of
Cush begot Nimrod; he began to be a
Abraham, Isaac and Jacob Whom both the
mighty one on the earth. He was a might
Israelites and Christians worship on the basis
hunter before the Lord; therefore, it is said,
of a covenant relationship. In other words,
“like Nimrod the mighty hunter before the
any potentate that either claims to be God or
Lord, and the beginning of his kingdom was
God-incarnate and demands to be so
Babel, Erech, Accad, and Calneh, in the land
acknowledged and worshipped by nations
of Shinar. From that land he went to Assyria
and peoples within his domain, and when
and built Nineveh, Rehoboth lr, Calah. And
such demand is not complied with by the
Resen between Nineveh and Calah (that is the
people of the True and living God in his
principal city).

63
 The Beast in Earliest times
“Nimrod” as a word derives from Hebrew
verb marad which means “to rebel”.
Accordingly, Nimrod means “we will rebel”
or “come, let us rebel”. That he was “a mighty
one” implies that he was a hero. That he was
a mighty hunter before the LORD means he
was a great hunter who acted in defiance of
the LORD.31
When, by his strength and might and
cunning, he succeeded in establishing his
dominion over the most ancient world, he led
them in the first human rebellion against
heaven. The Jewish historian, Flavius
Josephus narrates what Nimrod did.
Now it was Nimrod who excited them to such
an affront and contempt of God. He was the
grandson of Ham, the son of Noah, a bold
man, and of great strength of hand. He
persuaded them not to ascribe it to God as if
it was through his means they were happy,
but to believe that it was their own courage
which procured that happiness. He also
gradually changed the government into
tyranny, seeing no other way of turning men
from the fear of God, but to bring them
31E.W.Bullinger, “The Companion Bible,”
www.archive.org, accessed on June 24, 2012.
64
The Beast in Earliest times
into a constant dependence on his power. He
also said he would be revenged on God, if he
should have a mind to drown the world
again; for that he would build a tower too
high for the waters to be able to reach! And
that he would avenge himself on God for
destroying their forefathers! Now the
multitudes were very ready to follow the
determination of Nimrod, and to esteem it a
piece of cowardice to submit to God, and they
built a tower….32
In his Companion Bible, E.W. Bullinger
provides more information about Nimrod:
The Targum of Jonathan says “From the
foundation of the world none was ever found
like Nimrod, powerful in hunting and in
rebellions against the LORD” The Jerusalem
Targum says. “He was powerful in hunting
and in wickedness before the Lord, for he was
a hunter of the sons of men, and he said to
them, ‘Depart from the judgment of the Lord
and adhere to the judgment of Nimrod!’
Therefore, is it said: ‘As Nimrod [is] the
strong one, strong in hunting and in
wickedness before the Lord’
32Flavius Josephus, “Antiquities of the Jews, Book 1, 4:2-
3,” www.ntslibrary.com, accessed on September 30, 2011.
65
 The Beast in Earliest times
The Chaldee paraphrase of 1st Chron. 1:10
says: “Cush begat Nimrod, who began to
prevail in wickedness, for he shed innocent
blood, and rebelled against Jehovah.” Nimrod
was the founder of Babylon, which partook of
his character as being the great antagonist of
God’s Truth and God’s People. We cannot
fail to see, in Nimrod, Satan’s first attempt
to raise up a human universal ruler of men.
There have been many subsequent attempts,
such as Nebuchadnezzar, Alexander,
Napoleon, and others. He will finally succeed
in the person of the Antichrist.33
There was a time in the second epoch of our
history (the postdiluvian epoch) when wild
beasts left their habitat, invaded human
communities, and devoured many people.
There was great weeping and gnashing of
teeth. Ancient man cried to the God of heaven
for help. They were in need of a deliverer.
God in His infinite mercy and kindness
caused a child to be born to Cush, the son of
Ham, the son of Noah. This child was
divinely endowed with hunting ability and
skill. Accordingly, when he had grown
33Bullinger,
The Companion Bible, Appendix 28,”
www.archive.org, accessed on August 5, 2012.
66
The Beast in Earliest times
to young manhood he hunted down the wild
beasts that had devoured men. He also taught
men to build walls around cities for
protection against the beasts.34 Nimrod was a
benefactor of the most ancient world. He was
a deliverer. His extraordinary success in
ridding the human community of ferocious
carnivorous beasts endeared him to the
people and won him their appreciation and
applause. As a result, they made him king.
The non-canonical Book of Jasher mentioned
in Joshua 10:13 and 2nd Samuel 1:18 contains
interesting, revealing, and corroborative
narrative about Nimrod. In chapter 7:23-47 it
is written:
And Cush the son of Ham, the son of
Noah, took wife in those days in his old
age, and she bare a son, and they called
his name Nimrod saying, at that time the
sons of men again began to rebel and
transgress against God, and the child
grew up, and his father loved him
exceedingly, for he was the son of his old
age. And the garments of skin which
God made for Adam and his
Jennings Dake, Dake’s Annotated Reference Bible-
34Finis
King James Version (Lawrenceville, Georgia: Dake Bible Sales, Inc.,
1991), 9.
67
 The Beast in Earliest times
wife, when they went out of the garden,
were given to Cush. For after the death
of Adam and his wife, the garments were
given to Enoch, the son of Jared, and
when Enoch was taken up to God, he
gave them to Methuselah, his son. And
at the death of Methuselah, Noah took
them and brought them to the ark, and
they were with him until he went out of
the ark. And in their going out. Ham
stole those garments from Noah his
father, and he took them and hid them
from his brothers. And when Ham begat
his first born Cush, he gave him the
garments in secret, and they were with
Cush many days. And Cush also
concealed them from his sons and
brothers, and when Cush had begotten
Nimrod, he gave him those garments
through his love for him, and Nimrod
grew up, and when he was twenty years
old he put on the garments, and God
gave him might and strength, and he
was a mighty hunter in the earth, yea, he
was a mighty hunter in the field, and he
hunted the animals and he built altars
and he offered upon them the animals
before the Lord. And Nimrod
68
The Beast in Earliest times
strengthened himself and he rose up
from amongst his brethren and he fought
the battles of his brethren against all
their enemies round about. And the Lord
delivered all the enemies of his brethren
in his hands, and God prospered him
from time to time in his battles, and he
reigned upon earth. Therefore, it became
current in those days, when a man
ushered forth those that he had trained
for battle, he would say to them, like God
did to Nimrod, who was a mighty hunter
in the earth, and who succeeded in the
battles that prevailed against his
brethren, that he delivered them from
the hands of their enemies, so may God
strengthen us and deliver us this day.
And when Nimrod was forty years old
at that time there was a war between his
brethren and the children of Japheth, so
that they were in the power of their
enemies. And Nimrod went forth at that
time, and he assembled all the sons of
Cush and their families, about four
hundred and sixty men, and he hired
also from some of his friends and
acquaintances about eighty men, and he
gave them their hire, and
69
 The Beast in Earliest times
he went with them to battle, and when he
was on the road, Nimrod strengthened
the hearts of the people that went with
him. And he said to them, do not fear,
neither be alarmed, for all our enemies
will be delivered into our hands, and
you may do with them as you please.
And all the men that went were about
five hundred, and they fought against
their enemies, and they destroyed them,
and subdued them, and Nimrod placed
standing officers over them as their
respective security, and they were all
servants to Nimrod and to his brethren,
and Nimrod and all the people that were
with him turned homeward. And when
Nimrod has joyfully returned from
battle, after having conquered his
enemies, all his brethren, together with
those who know him before, assembled
to make him king over them, and they
placed the regal crown upon his head.
And he set over his subjects and people,
princes, judges, and rulers, as is the
custom amongst kings. And he placed
Terah the son of Nahor the prince of his
host, and he dignified him and elevated
70
The Beast in Earliest times
him above all his princes. And whilst he
was reigning according to his heart’s
desire, after having conquered all his
enemies around, he advised with his
counselors to build a city for his palace,
opposite to the east, and they built him a
large and extensive city, and Nimrod
called the name of the city that he built
Shinar, for the Lord had vehemently
shaken his enemies and destroyed them.
And Nimrod dwelt in Shinar and he
reigned securely, and he fought with his
enemies and he subdued them, and he
prospered in all his battles, and his
kingdom became very great. And all
nations and tongues heard of his fame,
and they gathered themselves to him,
and they bowed down to the earth, and
they brought him offerings, and he
became their lord and king, and they all
dwelt with him in the city of Shinar, and
Nimrod reigned in the earth over all the
sons of Noah, and they were all under
his power and counsel. And all the earth
was of one tongue and words of union,
but Nimrod did not go in the ways of the
Lord, and he was more wicked than all
the men that were
71
 The Beast in Earliest times
before him, from the days of the flood
until those days. And he made gods of
wood and stone, and he bowed down to
them and he rebelled against the Lord,
and taught all his subjects and the people
of the earth his wicked ways.35
As this narrative reveals, Nimrod
acknowledged God as the source of his
strength and hunting skill. He worshiped
God by offering sacrifices to Him. But as he
prospered in his career and won the applause
of his compatriots and was, by them, made
king, his heart and self-image soared to the
skies. Falling victim to that distinctive mental
virus (pride) that has slain great men in all
ages of man’s history and, as we shall see, is
certain to keep slaying them till the end of the
world, Nimrod became what his name
implies. First he invented gods and
worshiped them. Later on he initiated sun-
worship. Eventually he made the people to
believe that he was god- incarnate, the sun-
god embodied, and, therefore, demanded
and received their worship. The late
Alexander Hislop shows
35“Book of Jasher,” www.graceofrepentance.com/Book of
Jasher, accessed on September 24, 2012.
72
The Beast in Earliest times
clearly that Nimrod was the first of deified
mortals, the first man who claimed to be
divine and was worshipped accordingly.36 He
was the first Beast in history, the first man to
be possessed by the Beast-spirit. His beastly
nature showed forth in his merciless cruelty
and murder of those who did not buy into his
heresies nor gave him worship. The Book of
Jasher (Chapters 11 and 12) reveals how he
persecuted Abraham and made furious
attempts to kill him, but God saved His
servant.
I have gone into great length in the analysis
of Nimrod as the first Beast for the basic
reason of indicating and identifying the
processes which produce political leaders
who assume the Beast office over kingdoms;
who embody and manifest the Beast-spirit in
history. From great accomplishments which
gladden the hearts and excite the praise and
applause of their fellow men, they secure
power and dominion. Established in the
corridors of power, pride gets the better of
their minds. With greater accomplishments
and resultant growing popular appreciation
and praise,
36Alexander Hislop, The Two Babylons (Neptune, NJ:
Loizeaux Brothers, 1959), 26-34.
73
 The Beast in Earliest times
they begin to develop visions of personal
divinity. Their praise singers literally affirm
them to be God-incarnate. Captive to vanity,
they buy into such unguarded, unthinking,
and unconsciously manipulative popular
notions. The New Testament presents an
example of this reality in one of the lesser
beasts in history - Herod Agrippa I
- the first persecutor of the early church in
history, which confirms the point being
stressed. His story is recorded in Acts 12.
Particularly, in verses 21-23 it is written: “And
on an appointed day Herod, having put on
his royal apparel, took his seat on the rostrum
and began delivering an address to them.
And the people kept crying out, ‘the voice of
a god and not of a man!’ And immediately an
angel of the Lord struck him because he did
not give God the glory, and he was eaten by
worms and died” (Acts 12:21-23, NASB). That
“he did not give God the glory” means he
bought into and accepted the people’s
declaration of him to be a god. An undeniable
fact of history is that the doctrine of human
divinity and deification of mortal men ends
the reign of great monarchs and destroys
great civilizations. The reason for this is
easily
74
The Beast in Earliest times
imaginable: ELSHADDAI. God, the
Almighty, the Supreme and Sovereign
Monarch of the universe, does not take that
nonsense from His creatures. Says He
through the mouth of the illustrious prophet
Isaiah, “I am the LORD, that is My Name; I
will not give my glory to another nor my
praise to graven images” (Isaiah 42:8, NASB).
Those who know their God, the True and
Living God, do not sing praises to men whose
breathe is like a vapour. Their failure and
refusal to join the deification train provokes
the furious manifestation of the Beast-spirit
that has been dormant in the deified ruler.
Without the slightest doubt, when the time of
his rise on the world stage arrives, it is
precisely the processes we have delineated
here that will produce the final Beast, the
subject of this book.
75
Thanks for reading, to get the
full copy of the book please
visit http://amzn.eu/d/dFHTXJ6