TruthVid's 100 Proofs that the Israelites were White, Part 12

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TruthVid's 100 Proofs that the Israelites were White, Part 12

Here we cover proofs 34 through 37 of TruthVid's 100 Proofs that the Israelites were White. These are from the prophets Jeremiah, Ezekiel and Daniel. William Finck’s prepared notes are found below.

(34) Daniel - The beast empires prophesied to come after Nebuchadnezzar, and where they ruled

While the other prophets of the Bible and the history which they had foretold are all proven to be true in their own ways, nowhere among the Old Testament prophets is history foretold in such a clearly identifiable manner as in Daniel. For that reason, Biblical critics always try to push Daniel forward to a date much later than the time in which the book itself professes that it was written. But internal evidence in the book helps serve to prove that Daniel wrote it when the book claims it was written, in the 6th century BC, because Daniel has been justified by archaeology.

For example, in Daniel chapter 4 we read the words of Nebuchadnezzar, king of Babylon, where it says “30 The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” Nechadnezzar II was the king of Babylon for a long time, from about 605 BC to 562 BC. After him the Babylonian empire lasted for only another 23 years, until it was conquered by the Persians in 539 BC. But from the time when the Greeks started writing history, starting with Herodotus, the ancient historians who mention Babylon all believed that the city was built by Semiramis, who was a semi-mythical figure apparently based on an Assyrian queen who lived in the 8th century BC. In the Persian period, about 100 years after Nebuchadnezzar, Herodotus even visited the city, and described its wonders in his writing. But he never even mentioned Nebuchadnezzar.

So while Babylon was an ancient city, the surviving Greek histories do not mention the fact that it was rebuilt at least several times, and Herodotus only alluded to other kings, and one other queen, who came after Semiramis whom he said had contributed to its building, while he gave the greatest credit to the two queens. So it is evident that Greeks, especially those of the later Hellenistic period during which critics claim that Daniel was written, were ignorant concerning Nebuchadnezzar. So any contributions of Nebuchadnezzar to the building of Babylon were unknown to the Greeks after the beginning of the Persian period. Yet archaeologists have uncovered many inscriptions, and even the bricks of the walls themselves, which do attest that Nebuchadnezzar had built, or actually, rebuilt, the city of Babylon.

Flavius Josephus refuted the legends of Semiramis concerning Babylon, citing the now-lost writings of a 3rd century BC Babylonian historian named Berossus. But the citations offer little more than what is already recorded in Scripture. The Greek writers seem to have been ignorant of Berossus. In any event, the words of Nebuchadnezzar recorded in Daniel 4:30 affirm that the prophet had this knowledge which has been confirmed to us through archaeology. So unless one can imagine that Daniel copied from Berossus, which is sheer cinjecture, then this is one significant proof that Daniel must have written when Daniel tells us that he had written, in the very days of the Chaldaean kings of Babylon. Daniel was also mentioned three times by Ezekiel, in chapters 14 and 28. Ezekiel was also a prophet of the captivity who was a contemporary of Daniel, and who started recording his own prophecy just a little later than the events recorded in the opening of Daniel chapter 1. But Daniel’s prophecy could not have been published for many years after Ezekiel was written. So that understanding helps to establish that Daniel was already notable among the captives as Ezekiel was writing, unless one wants to imagine that Ezekiel was referring to some other Daniel, which is also sheer conjecture.

The critics can make innovative arguments insisting that the authorship of Daniel be pushed into the future, but they cannot push it far enough into the future to discredit the foreknowledge of many later historical events revealed in the prophecies of Daniel. One of those historical events is the succession of empires, and the ultimate fall of them all, described in Daniel’s interpretation of the vision of Nebuchadnezzar found in Daniel chapter 2.

The king had a dream which evidently disturbed him greatly, and he sought its meaning among the seers and wise men of his time, yet the only one who could venture to help him was Daniel. This is evidently was also the event in Daniel’s life which earned him renown sufficient enough for him to have been mentioned by Ezekiel. So we read, in part, from Daniel chapter 2:

31 Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. 32 This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33 His legs of iron, his feet part of iron and part of clay. 34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

Now that is the vision which Nebuchadnezzar had seen, and now we will read Daniel’s interpretation of the vision:

36 This is the dream; and we will tell the interpretation thereof before the king. 37 Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. 39 And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40 And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41 And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42 And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45 Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.

For many centuries, apologists for Roman Catholic Church have offered interpretations of this vision that twist its meaning in order to make the Church itself the fifth empire, or kingdom, of Daniel’s interpretation of Nebuchadnezzar’s vision. But the meaning of the interpretation is clear as it is compared to actual history, and Daniel cannot be pushed so far into the future as to discredit the prescience which is evident in this prophecy.

Thou art this head of gold: If Nebuchadnezzar is the part of the beast represented by the head of gold, then the other three parts of the beast, kingdoms which would arise after him, must be the empires which succeeded his own, and the other parts of the beast must represent those empires. But before Daniel explains the four parts, he makes a few revealing statements which must be discussed first.

Wheresoever the children of men dwell: The word for men is not adam, which refers to a particular race, but enosh, which refers to man more generally. Evidently this is because not all of the nations over which this beast would rule were actually Adamic. But where it says a few verses later that the beast “shall bear rule over all the earth”, the scope of the vision is nevertheless limited to that of the Adamic world. Then where it says even further on of the toes of the fourth part of the beast that they shall crumble because “they shall mingle themselves with the seed of men”, the word for men is once again enosh, and we see therefore that the aforementioned iron and clay must represent two different types of men, ostensibly the Adamic and the non-Adamic, which would be the descendants of the Nephilim, the Kenites, Rephaim, Canaanites and other mixed races among them.

Nebuchadnezzar being the head of gold, the Babylonian empire was supplanted by that of the Persians and Medes. At first, the Persians were subject to the Medes, but in the time of Cyrus, that situation was reversed. But even then, the Greek authors, especially the Tragic Poets, often referred to the Persians themselves as Medes, rather than as Persians. As for Cyrus himself, Herodotus called him a mule, because his father was a Persian prince, but his mother was the daughter of the king of the Medes. So we can see that the part of the beast which was of silver was the Persian empire which had two arms, Media and Persia.

Next was the part of brass, which represents the empire of Alexander, and finally the part of iron, which must be the Roman empire which followed that of Alexander. Later Rome had two capitals, hence two legs, which were Rome in the West and Constantinople in the East. So when Rome fell, part was strong, which are the Byzantines, and part were broken, which was the part in Italy. So the ten toes ostensibly represent the ten provinces of the Roman people during the time of the empire. In the Roman government there were ten Senatorial provinces, wherein actions taken by the emperor had to be approved by the Roman Senate because those provinces belonged to the Roman people. But then there were many other provinces, however they were Imperial provinces controlled exclusively by the emperor, as they had been conquered by the emperors. When Rome fell, it was the ten toes that crumbled, and much of the rest of the empire remained intact for some time later under the Byzantines. The Byzantine historian Procopius described the city of Rome itself as having become virtually deserted for a long time, and Italy became divided politically, never again to be fully united until the late 19th century, a period of over 1,400 years.

This succession of empires was prophesied to rule over all the earth, and that would include many of the descendants of the children of Israel. But the children of Israel themselves, as it was they who were promised a new kingdom, would ultimately destroy and supplant these beast empires. The Roman Catholic Church did not destroy these empires. Rather, the Church itself was a product of the Roman empire! When we look at the tribes who contributed to and ultimately brought about the fall of Rome, besides the internal corruption which the empire suffered, we see all of the Germanic tribes, the so-called Huns, the Goths, the Vandals and others were indeed the “stone … cut out of the mountain without hands” which “brake in pieces the iron, the brass, the clay, the silver, and the gold”. So only the Germanic people, and not the Roman Church, could be the fifth and last kingdom of Daniel’s interpretation.

In any event, the Babylonian, Persian, Roman and Greek empires all ruled over a great portion of the predominantly White world, and maintained power and influence even over the extremities which they did not rule directly. For example, there were some Germanic tribes which remained out of reach of Rome, and there were the Parthians who had been under Persia but who had resisted Rome. There were some developing nations in far western Europe out of reach of Babylon or Persia, but in their respective ages, they were all inconsequential compared to the vast areas of the White Adamic world over which these empires did rule.

But these empires never ruled over any predominantly non-White nations. So furthermore, as even the Kenites, Rephaim and Canaanites would have appeared to be white, the areas where non-White races were ruled over by these kings were just as inconsequential compared to the vast areas of non-Whites that these empires never ruled over. At its greatest extent, which is in the time of Trajan in the early 2nd century AD, Rome ruled in Africa only as far south as Elephantine, an island in the Nile River which was traditionally seen as the southernmost extent of Egypt, and then a narrow strip along the Mediterranean coast of Africa, seldom much more than a hundred miles inland. So it is absurd to think that any black Africans or yellow Asians could be conceived of as having been included in the statement that these empires would rule “wheresoever the children of men dwell”. Only White nations were the object of this prophecy, as these empires did not rule over the other races.

Where it says that this would happen “in the days of these kings”, we see the Germanic tribes migrating into Western Europe from the east in large numbers, and they would eventually form the core of what would become known as Christendom, and all of these circumstances taken together serves to prove their identity as the people of God. Historically, both Daniel’s prescience and the truth of our Christian Identity message are absolutely undeniable, once we understand the prophecy of these beast empires in Daniel chapter 2.

Now we shall see that it was these very same people for whom the New Covenant was intended in the first place. But we must also keep in mind, that by the time of the Babylonian captivities of Judah, which is roughly when Jeremiah, Ezekiel and Daniel were all writing, most of Israel and Judah had long before been taken into Assyrian captivity.

(35) Jeremiah - The reunion of Israel and Judah under the new covenant

In spite of the captivity, there are many promises of reconciliation between God and Israel seen in these prophets. In Daniel chapter 9, which contains an explicit promise of a Messiah and dates His future incarnation, one of the stated purposes of that is “to make reconciliation for iniquity”. So Paul of Tarsus, when he brought the Gospel of Christ to the twelve tribes of Israel, had preached what he himself had called the Gospel of Reconciliation.

This is evident right from the beginning chapters of Jeremiah, but explicitly where we read in chapter 3: “12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. 13 Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. 14 Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: 15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.” The children of Israel were never destined to return to Palestine, but Yahweh did lead many of them to new homes in the West, where they were later reconciled to Him in Christ.

The most notable and the only explicit promise of a New Covenant where it is called a new covenant is found in Jeremiah chapter 31, where it says “31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” So where was the house of Israel at this time? We learn from Jeremiah chapter 3 that they were in the north, and they could only be identified as the Kimmerians, or Sakae, which became the Germanic tribes of later history. That is the only viable conclusion considering the Assyrian records and the testimony of historians such as Flavius Josephus.

Later, Paul of Tarsus cited this very passage in chapter 8 of his epistle to the Hebrews. But writing to the Romans, in chapter 9 of that epistle, Paul professed that “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises” are all for those who were already Israelites, whom he also called his “kinsmen according to the flesh”. So if Paul, writing around 58 AD, had said that these things were all for Israelites, and if Jeremiah explicitly stated that the New Covenant was exclusively for Israelites, then how could they possibly be for anyone else, something which neither Yahweh the Father, nor Yahshua Christ nor His apostles had ever stated?

Paul believed that these things were only for Israelites, as he said in both Romans and in Hebrews, and he said in Acts chapter 26 that his purpose was for the hope of the twelve tribes, so he brought his Gospel specifically to White people in Europe. But Paul never brought his Gospel to brown or black or red or yellow people anywhere. After his experience on the road to Damascus, he spent three years in Arabia, and never thought to preach the gospel to Arabians, or to Egyptians, or to go to Sudan or Ethiopia and preach to black or brown people. Paul described wanting to go west, to Spain, but he never once mentioned wanting to go east to India or into China. There is no epistle of Paul to Hottentots, Mandingos, Hutus, Tutsis, and not even to Ethiopians or Egyptians. Paul, the apostle to the so-called Gentiles, was only concerned only with White European and Anatolian Gentiles.

Now we shall see this same theme in Ezekiel, a contemporary of Jeremiah who was writing in captivity:

(36) Ezekiel - The remerging of 2 sticks into 1 and other prophechies with the new covenant

In Ezekiel chapter 34 there is a description of lost sheep who had already wandered over the mountains, and that was the condition of the Israelites in captivity as Ezekiel was writing. Then in Ezekiel chapter 35 there is a description of Esau taking the vacant lands of Israel and Judah for himself. That was an early step in the 500-year process of Edomites ultimately becoming known as Jews., which continues to confuse Christians today. Then Ezekiel chapter 36 promises reconciliation for Israel as it continues to prophesy against Edom, the enemy who came to possess the “ancient high places”. In verses 8 and 9 we read: “ 8 But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come. 9 For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown”, and it is speaking not of geographical mountains, but of the twelve tribes in captivity. Then after further promises of reconciliation with Israel, we arrive at Ezekiel chapter 37.

So there is described a revival in a valley of dry bones, and it says in verses 11-12: “11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. 12 Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 13 And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, 14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.”

In the days of Zerubbabel, Nehemiah and Ezra, it is recorded that somewhat more than 42,000 Judaeans, people of Judah, Benjamin and Levi, had returned to Jerusalem upon the proclamation of Cyrus the King. But both here and in Jeremiah, as well as other post-captivity prophets, it is clear that Yahweh God knew where all the rest of the Israelites were, and He had never abandoned them. It is they alone who were promised this new covenant in Jeremiah, and now we shall see that here in Ezekiel. If they are not the later Europeans, the Germanic tribes, then we all need to throw away our Bibles and we have no culture or religion worth saving. But thankfully, we know with all certainly that they are the later Europeans. They are the tribes who moved west into Europe for over a thousand years after the time when Ezekiel had written these words, and that is why the apostles went to them.

The next thing we read in Ezekiel chapter 37 is the parable of the two sticks and another promise of a new covenant, so Ezekiel wrote: “15 The word of the LORD came again unto me, saying, 16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: 17 And join them one to another into one stick; and they shall become one in thine hand. 18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? 19 Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. 20 And the sticks whereon thou writest shall be in thine hand before their eyes.”

The tribes of the captivity were indeed united a long time later, about 1,000 years after Ezekiel had written, when in Europe they began to accept Christianity. Then they were united under one government for a long time, for over a thousand years, in the Holy Roman Empire, which was in reality always a Germanic empire. But they truly became one stick in Christ. Even though they had many wars among one another throughout history, they were nevertheless all Christians united in Christ, where in history they became known collectively as Christendom. Continuing with Ezekiel:

“21 And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen [literally nations], whither they be gone, and will gather them on every side, and bring them into their own land: 22 And I will make them one nation in the land upon the mountains of Israel [not in Palestine]; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God.”

So the children of Israel, long after their captivity, would continue to be the people of God, and He mentions no other people. They would be taken from among the other nations where they had been scattered, and once again become a distinct people under their God. Now that is also described, as David is a type for Christ in this regard, as Ezekiel continues and it says:

“24 And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever.”

Now, finally, the promise of a new covenant that is the New Covenant, as it is related directly to Christ:

“26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen [or nations] shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.”

Where it says “the heathen shall know”, that word for heathen is literally nations. It could refer to the actual nations of Israel alone, or it could refer to the other Adamic nations, which are elsewhere promised a share in the resurrection.

So the tribes of Israel along with the tribes of Judah were prophesied to become fully reunited in the Gospel of Christ under a New Covenant. But none of this includes the people of Judaea who rejected Christ, who are the ancestors of today’s Jews. Paul did not call them his “kinsmen according to the flesh” but rather, he explained that not all of they who were of Israel were actually Israelites. As we explained in the histories, they were Edmoites, and for that reason Paul goes on in that same place to compare Jacob and Esau. The Jews, the descendants of those who denied Christ, they are of Esau.

(37) Daniel, the Messiah and the destruction of Jerusalem

There is a Messianic prophecy in Daniel chapter 9 which is the only Messianic prophecy that explicitly mentions a Messiah, and which explicitly dates the time of His coming. This we shall read from verse 21. After the Persians had conquered Babylon, in 539 BC, Daniel was praying and making supplications for Jerusalem, knowing that the 70 years’ prophecy of Jerusalem’s desolation found in Jeremiah was coming to a close. So Daniel wrote:

“21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. 23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. 24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

These are the reasons given here by the Word of Yahweh for the coming of a Messiah: that for the people of Israel and the old city of Jerusalem, these things would happen. So the fate of the city would follow, but the reasons concerning the children of Israel are given first: “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

To seal up the vision and the prophecy: With the coming of the Christ, there would be no more prophets, as the prophecy is sealed. So Paul explained in the opening verses of the epistle to the Hebrews that in times past God communicated through the prophets, but now He speaks through the Son.

Sin is transgression of the law. Transgression is the reason why the children of Israel were cast off in captivity. Only Israel could sin, as only Israel had the law. Reconciliation can only be made with those with whom there was a relationship in the first place, and this reconciliation is for them alone.

Righteousness is what Yahweh had promised Israel in the words of other prophets. For example, we read in Jeremiah chapter 33, shortly after that promise of a New Covenant: “7 And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. 8 And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.”

Another example is in Isaiah chapter 45: “17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.19 I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right. 20 Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.” The phrase “ye that are escaped of the nations” refers to the children of Israel who had survived the captivities and migrated out of the places to which they were forcibly resettled. Then later on in that same chapter: “22 Look unto me, and be ye saved, all the ends of the earth [the children of Israel were to be scattered to the ends of the earth]: for I am God, and there is none else.” And finally: “25 In the LORD shall all the seed of Israel be justified, and shall glory.”

So Daniel is connecting to this coming Messiah the promises of reconciliation and justification made to the children of Israel which are found in the earlier prophets. Daniel spells out the precise purpose of the Messiah, and no other purpose can be attributed to Him if it is not spelled out in the prophets, as Christ Himself had said that He came not to destroy the prophets, but to fulfill the things which they had said.

Now concerning the time when the Messiah would appear, and the fate of the city:

“25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the Prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.”

Mainstream commentators are Judaized, and try to make this Prince of the people who would destroy the city a separate Prince from Messiah the Prince, which defies the natural meaning of the passage as well as the practical use of grammar. They are the same Prince, and the Romans were among His people, as history can demonstrate and as the epistle of Paul of Tarsus to the Romans proves in many ways. The Jews are NOT the people of the Prince, as those who denied Him by that time were substantially Edomites. Now to finish Daniel:

“27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”

As Christ told His adversaries, “Behold, your house is left unto you desolate”, we have another verification of Daniel and of His purpose, and the city was destroyed along with perhaps 500,000 (Tacitus) but as many as 1.1 million (Josephus) Judaeans in the war with the Romans from 65-70 AD.

The 70 weeks can also be demonsrated to precisely date the coming of Christ and the start of His ministry, but that is outside of our purpose here. There is a paper discussing that at Christogenea: Notes Concerning Daniel's 70 Weeks Prophecy.

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