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He Shall Confirm a Covenant?

(An Excerpt from "This Side of the Whirlwind)
Chapter 7, pages 69-72

A New Covenant


One of the more interesting revelations of the Latter Days message is the Great Consummation. The Great Consummation is the last half of the seventieth week of the Latter Days. During the course of this study, it will be conclusively established that the five primary modern doctrines of the Great Tribulation concept—pre-, mid-, and post-tribulation rapture doctrines; A-Millennialism; and Preterism—each contain terminal errors. Individually, each of these teachings has its major flaws, such as:

  • the Rapture will take place before the Great Tribulation,
  • which will then span seven years.
  • The seven-year time frame is taken from Daniel 9:27, where the verse refers to a seven-year covenant divided into two three-and-a-half-year segments.
  • This seven-year period is the seventieth week of the Seventy Weeks of Daniel prophecy.

Most often, teachers mistakenly refer to this period as the Great Tribulation. This book, “This Side of the Whirlwind” uses the term the Great Consummation rather than the Great Tribulation for one simple reason: the name (Great Tribulation) does not fit.

The Great Consummation is made up of two elements, the Tribulation Period and the Wrath of God, which is not simply semantics. There is a dire need to correct the mistaken title (the Great Tribulation) and its concepts.

Truly, millions of Christian souls may hang in the balance because of this colossal misnomer. Therefore, to correct this error, let us begin by covering what the words Great Consummation mean in the context of this our book:

The word consummation means to bring something and all its related parts to a satisfying and completely full and final conclusion. To achieve this goal, the Great Consummation will:

  1. provide through the Tribulation Period a separation process that will separate true Christians from pseudo-Christians
  2. consist of a gathering together and completion of all prophetic elements and visions pertinent to the Time of the Gentiles (Church Age) and the Body of Christ
  3. fulfill the Old and New Testament covenants, bringing each to a satisfactory conclusion
  4. discharge the curses component of the covenant through the Wrath of God, passing judgment on the remainder of a sinful society (Fulfillment of the curses component will apply to all who rejected Christ’s placation for sin or who received the Mark of the Beast or bowed down and worshiped the Beast or his image.)
  5. include the Tribulation Period, the Rapture, the Wrath of God, and the beginning of the Battle of Armageddon.
  6. The Great Consummation will fulfill the last three and a half years of Christ’s seven-year covenant. The verses below contain requisites that must be met to complete the covenant of Jesus Christ.

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 sixty-two weeks: the street shall be built again, and the wall even in troublous times. (Daniel 9:25 KJV)

… and after threescore and two weeks shall Messiah be cut off (sacrificed) 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. (Daniel 9:26 KJV)

Look more closely at the word choices Daniel made in verse 25, “Unto the Messiah the Prince,” and in verse 26, “the people of the prince”: the word prince used in both phrases is the Hebrew word nagiyd. In the upcoming section, every Hebrew and Chaldean word choice for the word prince, during Daniel’s day, is listed. A total of seventeen choices existed—fifteen in Hebrew and two in Chaldean or Aramaic.

Daniel was not restricted to one word choice for the word prince. In fact, Daniel used eight different Hebrew words when referring specifically to a “prince” or “princes.”

In all, the words prince and princes are used thirty-five times throughout the book of Daniel. The singular word form for prince is used seventeen times, while the plural form is used eighteen times. The Hebrew word sar is the most frequently used word for prince, but it applies to a leader on a lower wrung of authority; for this reason, it could not be used to represent the Messiah.

The definition for the Hebrew word “Sar” (H8269 from the Abingdon’s Strong’s Exhaustive Concordance of the Bible [ASECB]).

  • Sar (H8269), Sa’ir, means a head person, as in a ruler, chief, or chief captain, general, governor, keeper, lord, master or taskmaster, prince, principal, ruler, or steward. This word choice reflects a definite lower wrung of authority than a king or senior prince would hold.

The word prince as it applies to the Messiah is found in Daniel 9:25, 9:26, and 11:22. Each instance this word for prince is used, Daniel uses the word nagiyd (H5057 from the Abingdon’s Strong’s Exhaustive Concordance of the Bible [ASECB]).

  • Nagiyd—H5057 nä·ghēd’—refers to a commander or person who occupies the front position of authority, as in a civil, military, or religious leader. It is generally used in an abstract or plural sense. It means a ruler of honorable themes; a captain or chief; an excellent thing or chief governor; a noble leader, person, or prince; or a chief or leading ruler. The word nagiyd is used only three times in all of Daniel’s writings, with each instance referring specifically to the Messiah.

Nagiyd is not a root word but is derived from the root word Nagad (H5046).

  • Nagad—H5046 nä·gad’—is a prime root, which means to make known or properly to make known in the front position (i.e., to stand boldly out opposite), by implication causatively to manifest and figuratively to announce. It is always conveyed by word of mouth to those present. It means specifically to expose, predict, explain, or praise or to multiply fully, report, show forth, or speak or a messenger.

Another word Daniel used, but only once, was the word gatsiyn or “prince.”

  • Gatsiyn—H7101 kä·tsēn’—is the Hebrew word used when referring to a judge or magistrate, someone who decides, as in the person or persons who decide who the next leader will be. It can also mean a captain or guide or a prince, ruler, or person on a lower wrung of authority. It is used in Daniel 11:18.

Occasionally, the word nagiyd has been used when referring to a person who has been promoted to a senior ruling position, but not everyone saw the word used in a positive light. The word nagiyd was translated nine times in the Old Testament as “prince.” The author of Job used the word nagiyd when referring to Job as he presented himself before his God. Obviously, the word was used in a positive manner. Ezekiel used nagiyd in a prophetic utterance to the prince of Ty’rus, who thought himself equal with God. This was obviously Satan or Satanic and used sarcastically. On four other occasions when nagiyd was employed, it reflected noble princes, including Messiah the Prince and the prince of the covenant. Several biblical references using the word nagiyd referred to individuals who were promoted to the level of prince or king. During the era in which this word was in common use, it carried a positive connotation. In two of the three places in Daniel, it is obvious Daniel is writing about a person of honor or honorable themes. Daniel 9:25 is referring to Messiah the Prince, and Daniel 11:22 is referring to the Prince of the Covenant, which is also Messiah the Prince. We have no reason to assume the word prince used in Daniel 9:26 refers to Satan or some satanic scoundrel. The term prince in the phrase “people of the prince” is of noble character, of noble position, as referenced everywhere else in Daniel’s writings. That having been said, “he” in Daniel 9:27 is not likely to be the Beast or False Prophet. Rather, based on all available information, it is much more reasonable to consider Daniel 9:26 as a split verse. If this does not quite make sense yet, it soon will. Obviously Daniel knew what word choices were available when he employed the different selections. The author skillfully used the word sar twelve times and gatsiyn once and then used the word nagiyd on three other occasions to properly identify his intended characters. Daniel knew who and what he was writing about and why. To claim the prince in verse 26 is the Beast is just a stretch in credulity in an attempt to twist scripture into meeting mistaken doctrinal need.

 Furthermore, Daniel’s diction leaves no doubt to the prince’s identity in Daniel 9:26. The prince is a man of nobility and honor. It is more than reasonable, even likely, “the people of the prince” is referring to Christians, and the prince is the Lord Jesus Christ, the Messiah. After all, if Daniel wanted to refer to a less-than-noble prince, he had numerous other word choices from which to define this negative individual. The text in question does not support this idea of a negative character.

The main point being forwarded here is this: if Daniel wanted to express an evil persona, such as the Beast or False Prophet, it is unlikely he would have used the exact word choice just employed for his beloved Messiah. Bear in mind, Daniel used the same word just a short time later when referring to the prince of the covenant. It is obvious he would have distinguished between Satan the prince and Messiah the Prince, considering all the word choices at his disposal. Lastly, some have claimed the word choice nagiyd is reasonable to use for the Beast because the Beast is being elevated above his normal position as “people of the prince.” If this were true, it would require ignoring every other piece of evidence in the prophecy and text. Fortunately, the definition correctly applied will not support such an aberration of the Word. This would require the Beast to be a prince of noble theme whose disapproval from all onlookers was merely an unjustified condemnation without genuine disqualification. This is unreasonable. However, just to be thorough, shortly we will look at every word choice Daniel had available during his day.

We will continue this text in “He Shall Confirm a Covenant 2.”

I hope you have enjoyed this study so far. The next two or three blogs will be fulfilling.

The Lord bless and keep you until next time.