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Author	: Bill Kochman
Publish	: Jul. 5, 2025
Update	: Jul. 5, 2025
Parts	: 13

Synopsis:



Continuing our discussion from part eight, that "to seal up the vision and prophecy" may mean that the vision and the prophecy were to be sealed up, locked up and put away upon completion is suggested by the fact that after receiving all of his dreams, visions and Angelic Messages, Daniel is told the following in the final chapter of his Book:

"But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased."


In the previous verse, the words "shut up" and "seal" are derived from the very same Hebrew word "chatham" as we see in the aforementioned phrase. So what is Daniel being told to do? He is being instructed to seal, shut up and close up his prophetic Book, because it is not yet time for its full completion or fulfillment. So when would it be time? As the verse states, at the time of the end. But when was that? At the end of the Seventy Weeks, or 490-year period, which, as we know, concluded during the First Century AD. Personally, I refer to this long period of time as the Prophetic Age of Daniel. In fact, I have suspected for many years that Jesus may have dropped a hint to Peter when He said the following to him:

"Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven."


I believe that Jesus may have been speaking to Peter in a somewhat cryptic fashion. In other words, I think Jesus was telling Peter that he should forgive his brother to the end of the age, which in fact concluded only a few years after Peter had died. Is it merely a coincidence that the Lord said "seventy times seven" -- which is 490 -- which is the same length of time as the prophecy we are discussing? On the other hand, when John received his visions and messages in the Book of Revelation, consider what he was told:

"And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand."


Now isn't that interesting! John was told to NOT seal his Book. Why not? Because the events which are described in his Book were about to happen, as I amply explain in some of my other articles which you will find on this same BBB Bible website, and which are listed with clickable links at the end of this same series.

6. TO ANOINT THE MOST HOLY.

And now we come to the final sixth phrase in our list. Again, I can see two different ways in which we can understand this phrase. In this phrase, the word "anoint" is derived from the Hebrew word "mashach" which in fact simply means to anoint or to consecrate. As many of you will know, during Old Testament times, one of the responsibilities of the Lord's Prophets was to anoint new kings with olive oil. As I fully explain in the article entitled "The Significance of Oil in the Holy Scriptures", this oil represented God's spiritual anointing on a particular leader. A case in point is how Prophet Samuel was sent by God to anoint both King Saul, and then David as well. Consider the following group of verses:

"And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God . . . Then Samuel took a vial of oil, and poured it upon his [Saul's] head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?"


"And he sent, and brought him [David] in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he. Then Samuel took the horn of oil, and anointed him [David] in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah."


Concerning the phrase "most holy", it is derived from the Hebrew word "qodesh", which refers to something or someone which or who is set apart and consecrated for some sacred and hallowed service to God. In fact, in the original verse in Hebrew, the word "qodesh" is repeated twice. This means that it is not just holy, it is REALLY holy. Now, it seems to me that the phrase "most holy" can only be referring to Jesus Christ Himself. ‭ So one way in which we can possibly interpret this phrase is that it is referring to when John the Baptist baptized Jesus in the Jordan River, during which time the Holy Spirit of God descended upon Jesus like a dove. This event in fact marked the beginning of Jesus' public ministry, and it was heralded by God the Father Himself, as we see by the following set of Bible verses:

"And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased."


One thing we know for certain is that Jesus was filled with the Holy Spirit without limit. He had the full power of His Father dwelling in His mortal body, which is why He was able to perform so many powerful miracles, including raising some people from the dead. Consider the following set of verses:

"For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him."


"For it pleased the Father that in him should all fulness dwell;"


"For in him dwelleth all the fulness of the Godhead bodily."


What is also interesting about this is the fact that right after His water baptism, the Holy Spirit descending, and the Father speaking from Heaven, the Lord did in fact separate Himself from the multitude of people by immediately going into the wilderness area of the Jordan River valley, where He fasted for forty days and was tempted by the Devil. Now while this seems like a valid interpretation of the phrase "to anoint the most holy", I am not absolutely certain that it is the right interpretation, and I will tell you why I feel this way.

First of all, my personal sense is that the phrase is really describing something much bigger and more important. This is not to diminish the importance of Jesus' water baptism by any means. After all, not only did the Holy Spirit show up, but His very own Father made an appearance as well. However, if we consider both the magnitude and scope of the Seventy Weeks Prophecy, I am inclined to believe that "to anoint the most holy" is speaking of something much greater. One observation I have made is that the phrase is the final one in the list of six goals. It suggests to me that it happens after the first five have been accomplished.

Allow me to point out here that aside from the wise men -- or magos -- inquiring where the King of the Jews could be found, in the four Gospels, Jesus was never referred to as a king by anyone. That is, until the final week of His earthly ministry when He entered Jerusalem riding on a donkey. It was shortly after that, that Pontius Pilate asked Jesus if He was a king, and referred to Him as a king. Furthermore, the plaque that was placed above His head as He hung dying on a Roman cross stated that He was a king. Of course, the chief priests were greatly offended that Jesus was called the King of the Jews. In fact, it stated so in three different languages: Hebrew, Greek and Latin.

In addition, throughout the four Gospels, the Lord never once referred to Himself as a king. He referred to Himself as the Son, and to God as His Father. In one of His Parables, Jesus did refer to Himself as the son of the king, and the heir to the throne. In contrast, following His death and resurrection from the dead, the Apostle Paul did in fact refer to Jesus as "Potentate, the King of kings, and Lord of lords". Likewise, in the Book of Revelation, two times Jesus is referred to as "King of kings, and Lord of lords", as we see by this group of Bible verses:

"I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen."


"These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful."


"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS."


Lastly, we also have the following well-known verses which have been quoted by many Christians, where the name of Jesus is exalted above every name, because He was willing to make the Ultimate Sacrifice, when He voluntarily gave His life for the sins of the world:

"Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."


Putting all of this together, my sense is the following. I lean towards the belief that it was at some point after the Lord had proven His obedience to the Father, by willingly giving His life for the sins of the world, and after He had risen from the dead, and returned to His Father, that He was anointed, consecrated and crowned as King of kings and Lord of Lords. While He referred to Himself as the heir to the throne in His Parable, now He was truly a king. But exactly what does that mean?

As we all know, the heir to the throne is one who becomes the new king once the previous king has died. But God the Father is eternal in the Heavens, and even Jesus said that the Father is greater than Himself. So how then can Jesus be King of kings? The way that I have personally resolved this seeming dilemma is in the following manner. We should already know that God the Father is greater than Jesus, and that He -- meaning God the Father -- is greater than all. Jesus Himself made this very evident, as did the Apostles. Consider the following group of Bible verses:

"Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for MY FATHER IS GREATER THAN I."


"My Father, which gave them me, is GREATER THAN ALL; and no man is able to pluck them out of my Father's hand."


"One God and Father of all, WHO IS ABOVE ALL, and through all, and in you all."


"And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, Saying, Father, if thou be willing, remove this cup from me: nevertheless NOT MY WILL, BUT THINE, BE DONE."


"Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, YET LEARNED HE OBEDIENCE by the things which he suffered;"


"I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I SEEK NOT MINE OWN WILL, BUT THE WILL OF THE FATHER WHICH HATH SENT ME."


"Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; AND TO MY GOD, and your God."


"But I would have you know, that the head of every man is Christ; and the head of the woman is the man; AND THE HEAD OF CHRIST IS GOD."


In the Apostle Paul's first Epistle to the Corinthians, we also discover that after all of the Father's enemies have been subdued, Jesus delivers the Kingdom to His Father, and then Jesus Himself likewise submits to His Father as well. In fact, in the Book of Revelation, we witness the Lamb of God approaching the throne of the Father. Consider this set of Bible verses:

"Then cometh the end, when he [Jesus] shall have delivered up the kingdom to God, even the Father; when he [Jesus] shall have put down all rule and all authority and power. For he [Jesus] must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he [God the Father] is excepted, which did put all things under him [under Jesus]. And when all things shall be subdued unto him, [unto Jesus] then shall the Son also himself be subject unto him [unto God the Father] that put all things under him, that God may be all in all."


"And I saw in the right hand of him [God the Father] that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints."


So with these two groups of verses, we clearly see that God the Father sits upon the central throne in Heaven. We also see that Jesus submits Himself to His Father. Furthermore, as the symbolic Lamb that was slain, Jesus also approaches His Father who is sitting on the central throne in order to take the sealed book out of His Father's right hand. But that is not all. We also know from a variety of Scriptures that Jesus likewise has His OWN throne, and that He sits on the right hand of the Father. This is made evident by the following group of verses:

"Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."


"Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,"


"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God."


"Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high . . . But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?"


"Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;"


"But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;"


"Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God."


"Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."


So upon contemplating all of this Scriptural evidence, what kind of picture is emerging? What does the prophetic phrase "to anoint the most holy" actually mean? Well, as I pointed out earlier, I lean towards the belief that it is referring to Jesus' post-Resurrection coronation and consecration as King of kings and Lords of lords. Perhaps it means over the kings and lords of the earth. Or maybe it means over all of the kings and lords in Heaven as well. That would seem to be indicated by Philippians 2:5-11, which we read earlier.

HOWEVER, in my opinion, it still does NOT place Jesus above His Father. While Jesus is a part of the Godhead, I am still convinced by the Scriptures that He remains just below His Father, insofar as the Celestial Hierarchy is concerned. So He must still submit to His Father. Maybe we can look at it as a type of co-regency for lack of a better word. These are my current thoughts. You may agree or disagree as you feel led. Let me just conclude this section by saying that we will all find out the truth eventually when we appear before Him someday.

Phrase:

"and the people of the prince that shall come"

Explanation:

If you are familiar with the history of First Century Israel, then you may already realize that the phrase "the people" is referring to the Roman legions, as well as their allies who accompanied them in their military campaign against Israel, and more specifically against Jerusalem, because that was the main prize in the war. But if you're not familiar with said events, I strongly encourage you to read the 25-part series called "Vespasian, Titus and the Fall of Jerusalem". That series is jam-packed with historical information which many of you have probably never even heard before. I promise you that if you have the fortitude and patience to read the full series, you will learn a lot, and you will understand the events of 70 AD like never before.

At any rate, I began the series back in 2011. However, being as BBB Bible is a one-man ministry, and being as BBB is likewise a multi-faceted ministry, quite often I tend to get bogged down in one particular area, so that I'll end up neglecting other areas of the ministry. As a result, the aforementioned series sat on my hard drive in an incomplete state for fourteen long years until several months ago when I finally made a serious effort to complete it. After about four months of new work, I finished the series last month. That is to say, in June of 2025.

But as I was saying, when the Roman armies swooped down from the northern coast at Ptolemais with their local allies, it included military forces which had been sent by treacherous Jewish puppet King Agrippa II, who had been groomed in Rome itself during the reign of Emperor Claudius. Agrippa II was in fact the seventh and final king of the Herodian line. It is also believed that he was the Herod Agrippa before whom the Apostle Paul appeared and testified in the twenty-sixth of the Book of Acts, as we see by the following verses:

"And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus . . . Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself . . . Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar."


Among his duties as the Romans' Jewish puppet king, we also know that Herod Agrippa II was responsible for appointing the high priest in the temple in Jerusalem. Furthermore, he spent great sums of money in order to beautify the temple during his reign. However, it was the manner in which this Herod capriciously appointed and dismissed the high priests according to his own political ambitions, which made him fall out of favor with the Jews. Following the destruction of Jerusalem, we are told that like a rat fleeing a sinking ship, Agrippa II returned to Rome where he lived out the rest of his days, along with Bernice -- or Berenice -- who was his sister and the eldest daughter of Herod Agrippa I.

Concerning "the prince", as I explain in the aforementioned series, I am convinced -- and there is little doubt -- that this is a clear reference to General Titus, who was given the task of completing the war campaign which had first been initiated by his father, Vespasian -- also a future emperor -- as had been ordered by Emperor Nero prior to Nero taking his own life. Please make sure that you understand that this prince, and Messiah the Prince, are NOT speaking about the same person. As we have seen, Messiah the Prince is Jesus, whereas this prince -- in lowercase letters -- is Titus.

While General Vespasian and his son Titus had began the war effort together, and subdued much of Israel together, once the Roman Senate had chosen Vespasian as Rome's new emperor following the murder of Vitellius during the "Year of the Four Emperors", Vespasian was forced to return to Rome. In Book 5 Chapter 1 of his surviving work "Histories", Second Century Roman historian Publius Tacitus not only informs us that Titus was left with the task of subduing Jerusalem, but Tacitus also refers to Titus as a prince, just as we see in the Seventy Weeks Prophecy. Consider the following excerpt:

----- Begin Quote -----

Early in this year Titus Caesar, who had been selected by his father to complete the subjugation of Judaea, and who had gained distinction as a soldier while both were still subjects, began to rise in power and reputation, as armies and provinces emulated each other in their attachment to him . . . He found in Judaea three legions, the 5th, the 10th, and the 15th, all old troops of Vespasian's. To these he added the 12th from Syria, and some men belonging to the 18th and 3rd, whom he had withdrawn from Alexandria. This force was accompanied by twenty cohorts of allied troops and eight squadrons of cavalry, by the two kings Agrippa and Sohemus, by the auxiliary forces of king Antiochus, by a strong contingent of Arabs, who hated the Jews with the usual hatred of neighbours, and, lastly, by many persons brought from the capital and from Italy by private hopes of securing the yet unengaged affections of the Prince. With this force Titus entered the enemy's territory, preserving strict order on his march, reconnoitering every spot, and always ready to give battle. At last he encamped near Jerusalem.

----- End Quote -----

Please go to part ten for the continuation of this series.

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