I Saw the Lord: A Biblical Theology of Vision by Abner Chou

Author:Abner Chou [Chou, Abner]
Language: eng
Format: azw3
ISBN: 9781630870058
Publisher: Wipf & Stock - An Imprint of Wipf and Stock Publishers
Published: 2013-11-08T16:00:00+00:00

If these observations are valid, then the series of events in Dan 3 serve as a microcosm of Dan 2 and by extension, Dan 7. The episode of the fiery furnace reminds all that the entire might of the statue cannot topple God. Rather, the stone, which is associated with the divine figure in the fire and ultimately, the one like the son of man, will overcome.

One final passage plays into this discussion: Dan 9:24–26. Gabriel seems to further describe the Son of Man (Dan 7:14) in the seventy-weeks prophecy. The angel refers to him as “Messiah prince” (מָשִׁיחַ נָגִיד). The term “prince” does not denigrate his kingly position. Rather, it matches the entire theology of Daniel, as Murray notes:

In our texts the melek is one who sees his power from YHWH as susceptible to his own arbitrary manipulation, who obtrudes himself inappropriately and disproportionately between YHWH and Israel, and who treats Israel as little more than the subjects of his monarchic power. The nāgîd, on the other hand, is positively portrayed as one who sees his power as a sovereign and inviolable devolvement from YHWH, who acts strictly under the orders of YHWH for the benefit of YHWH’s people, and holds himself as no more than the willing subject of the divine monarch.472

Hence, the title “prince” actually is conceptually consistent with the Son of Man in Dan 7. It communicates the endowment of divine authority corresponding to what takes place in Dan 7:14, when the Most High grants the Son of Man all authority and sovereignty. In fact, “prince” can denote a Davidic figure as well as a messianic individual (cf. Isa 55:4). This consequently precludes the identification of Onias III, who is a priest and not a royal figure.

Other connections between Dan 9:24–26 and 7:14 exist. Both contexts deal with the culmination of history. Gabriel associates the Messiah prince with the fulfillment of the purposes behind the seventy weeks.473 As discussed, those dealt with the consummation of God’s plan. For that reason, Oswalt claims that 9:25–26 is the most unambiguous reference to Messiah as eschatological figure in the OT.474 The individual in Dan 7:9–14 also relates to the fulfillment of history. Hence, both characters, by their contextual description, seem to share a similar purpose.

Further details of the texts also point to this conclusion. Both contexts refer to a period of three-and-a-half. In Dan 7:25, an evil king makes changes to the law during a period of a “time, times, and half a time” (three-and-a-half units). In Dan 9:27, an evil prince also abolishes certain laws, such as offerings, at the halfway point of a “week” (a period of seven, half of which is three-and-a-half), which corresponds to a period of three-and-a-half years. In light of this association, the king in Dan 7:25 and the prince in 9:26–27 most likely refer to the same individual.475 In the same way, the good ruler (the Son of Man) in Dan 7:14 most likely corresponds with מָשִׁיחַ נָגִיד in 9:25.

Accordingly, Dan 9:25–26 may very well expand upon the function of the figure in Dan 7:13–14.

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