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A critical analysis of premillennial dispensationalism's interpretation ...

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they perceive the future course <strong>of</strong> Israel’s history and God’s dealings with the<br />

Gentile nations (Riddlebarger: 150).<br />

As has already been said, it is vital that the correct context governs the<br />

<strong>interpretation</strong> <strong>of</strong> the prophecy in question. Not to do so would remove from<br />

sight important information necessary for the correct understanding <strong>of</strong> the<br />

prophecy.<br />

Throughout Daniel 9:1-19, the prophet includes in his prayer <strong>of</strong> repentance<br />

that Israel had continually broken the covenant and, in consequence, the<br />

renewal <strong>of</strong> covenant had become necessary. It is with this in mind - the<br />

necessity <strong>of</strong> a new covenant - that one must commence the <strong>interpretation</strong> <strong>of</strong><br />

Gabriel’s words. Christ was central to the prophecy as it was He alone who<br />

could fulfil the Old Covenant requirements. Furthermore, only He could initiate<br />

and validate the New through His vicarious death and physical resurrection.<br />

The prophet, in his prayer that precedes Gabriel’s arrival, invokes God’s<br />

covenant mercies and in so doing makes repeated use <strong>of</strong> God’s covenant<br />

name (YHWH). In addition, Daniel repeatedly uses the name ‘Adonay’ which<br />

is the characteristic designation <strong>of</strong> the dominant party in the covenant<br />

(Riddlebarger: 151).<br />

This entire passage, therefore, displays a clear understanding <strong>of</strong> covenant<br />

that is impossible to ignore. With this in mind, it is interesting to note that<br />

Daniel 9:24-27 follows the covenant administration pattern set out in Leviticus<br />

26. Daniel’s prayer corresponds to the confession <strong>of</strong> Leviticus 26:40. Gabriel’s<br />

prophecy corresponds to the covenant restitution and renewal <strong>of</strong> Leviticus<br />

26:24ff. As Riddlebarger points out, “Too <strong>of</strong>ten, this important context is<br />

overlooked.” (Riddlebarger: 152).<br />

It should also be remembered that there is another important redemptivehistorical<br />

connection in Leviticus 26:43. The Lord declared that there would be<br />

a time when the land would “enjoy its sabbaths’’ while the land was deserted<br />

by the children <strong>of</strong> Israel. In II Chronicles 36:21, the writer looks back on the<br />

44<br />

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