The coming of Christ and his martyrdom is foretold in the Old Testament.
9:25
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.
9:26
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.
--
Bible: Daniel
To
conclude: in the Book of Daniel, from the rebuilding of Jerusalem to the
martyrdom
of Christ, seventy weeks are appointed; for by the martyrdom of
Christ
the sacrifice is accomplished and the altar destroyed. This is a
prophecy
of the manifestation of Christ. These seventy weeks begin with the
restoration
and the rebuilding of Jerusalem, concerning which four edicts were
issued
by three kings. The first was issued by Cyrus in the year 536 B.C.; this
is
recorded in the first chapter of the Book of Ezra. The second edict, with
reference
to the rebuilding of Jerusalem, is that of Darius of Persia in the
year
519 B.C.; this is recorded in the sixth chapter of Ezra. The third is that
of
Artaxerxes in the seventh year of his reign--that is, in 457 B.C.; this
is
recorded
in the seventh chapter of Ezra. The fourth is that of Artaxerxes in
the
year 444 B.C.; this is recorded in the second chapter of Nehemiah.
But
Daniel refers especially to the third edict which was issued in the year
457
B.C. Seventy weeks make four hundred and ninety days. Each day, according
to
the text of the Holy Book, is a year. For in the Bible it is said: "The
day
of
the Lord is one year." Therefore, four hundred and ninety days are four
hundred
and ninety years. The third edict of Artaxerxes was issued four hundred
and
fifty-seven years before the birth of Christ, and Christ when He was
martyred
and ascended was thirty-three years of age. When you add thirty-three
to
four hundred and fifty-seven, the result is four hundred and ninety, which
is
the time announced by Daniel for the manifestation of Christ.
But
in the twenty-fifth verse of the ninth chapter of the Book of Daniel this
is
expressed in another manner, as seven weeks and sixty-two weeks; and
apparently
this differs from the first saying. Many have remained perplexed at
these
differences, trying to reconcile these two statements. How can seventy
weeks
be right in one place, and sixty-two weeks and seven weeks in another?
These
two sayings do not accord.
But
Daniel mentions two dates. One of these dates begins with the command of
Artaxerxes
to Ezra to rebuild Jerusalem: this is the seventy weeks which came
to
an end with the ascension of Christ, when by His martyrdom the sacrifice
and
oblation
ceased.
The
second period, which is found in the twenty-sixth verse, means that after
the
termination of the rebuilding of Jerusalem until the ascension of Christ,
there
will be sixty-two weeks: the seven weeks are the duration of the
rebuilding
of Jerusalem, which took forty-nine years. When you add these seven
weeks
to the sixty-two weeks, it makes sixty-nine weeks, and in the last week
(69-70)
the ascension of Christ took place. These seventy weeks are thus
completed,
and there is no contradiction.
--
`Abdu'l-Bahá, Some Answered Questions, p. 40
Daniel fortells coming of the Bab.
8:13
Then I heard one saint speaking, and another saint said unto that certain
saint
which spake, How long shall be the vision concerning the daily
sacrifice,
and the transgression of desolation, to give both the sanctuary and
the
host to be trodden under foot?
8:14
And he said unto me, Unto two thousand and three hundred days; then shall
the
sanctuary be cleansed.
8:15
And it came to pass, when I, even I Daniel, had seen the vision, and
sought
for the meaning, then, behold, there stood before me as the appearance
of
a man.
--
Bible: Daniel
In
the eighth chapter of the Book of Daniel, verse thirteen, it is said: "Then
I
heard one saint speaking, and another saint said unto that certain saint
which
spake, How long shall be the vision concerning the daily sacrifice, and
the
transgression of desolation, to give both the sanctuary and the host to
be
trodden
under foot?" Then he answered (v. 14 ): "Unto two thousand and three
hundred
days; then shall the sanctuary be cleansed"; (v. 17 ) "But he said unto
me
... at the time of the end shall be the vision." That is to say, how long
will
this misfortune, this ruin, this abasement and degradation last? meaning,
when
will be the dawn of the Manifestation? Then he answered, "Two thousand
and
three
hundred days; then shall the sanctuary be cleansed." Briefly, the purport
of
this passage is that he appoints two thousand three hundred years, for
in
the
text of the Bible each day is a year. Then from the date of the issuing
of
the
edict of Artaxerxes to rebuild Jerusalem until the day of the birth of
Christ
there are 456 years, and from the birth of Christ until the day of the
manifestation
of the Báb there are 1844 years. When you add 456 years to this
number
it makes 2300 years. That is to say, the fulfillment of the vision of
Daniel
took place in the year A.D. 1844, and this is the year of the Báb's
manifestation
according to the actual text of the Book of Daniel. Consider how
clearly
he determines the year of manifestation; there could be no clearer
prophecy
for a manifestation than this.
--
`Abdu'l-Bahá, Some Answered Questions, p. 41
Daniel fortells coming of the Baha'u'llah.
12:6
And one said to the man clothed in linen, which was upon the waters of
the
river, How long shall it be to the end of these wonders?
12:7
And I heard the man clothed in linen, which was upon the waters of the
river,
when he held up his right hand and his left hand unto heaven, and sware
by
him that liveth for ever that it shall be for a time, times, and an half;
and
when he shall have accomplished to scatter the power of the holy people,
all
these things shall be finished.
12:8
And I heard, but I understood not: then said I, O my Lord, what shall be
the
end of these things?
12:9
And he said, Go thy way, Daniel: for the words are closed up and sealed
till
the time of the end.
12:10
Many shall be purified, and made white, and tried; but the wicked shall
do
wickedly: and none of the wicked shall understand; but the wise shall
nderstand.
12:11
And from the time that the daily sacrifice shall be taken away, and the
abomination
that maketh desolate set up, there shall be a thousand two hundred
and
ninety days.
12:12
Blessed is he that waiteth, and cometh to the thousand three hundred and
five
and thirty days.
12:13
But go thou thy way till the end be: for thou shalt rest, and stand in
thy
lot at the end of the days.
--
Bible: Daniel
To
conclude, let us now explain the date of the manifestation of Bahá'u'lláh
from
the Bible. The date of Bahá'u'lláh is calculated according
to lunar years
from
the mission and the Hejira of Muhammad; for in the religion of Muhammad
the
lunar year is in use, as also it is the lunar year which is employed
concerning
all commands of worship.
In
Daniel, chapter 12, verse 6, it is said: "And one said to the man clothed
in
linen,
which was upon the waters of the river, How long shall it be to the end
of
these wonders? And I heard the man clothed in linen, which was upon the
waters
of the river, when he held up his right hand and his left hand unto
heaven,
and sware by Him that liveth for ever that it shall be for a time,
times,
and a half; and that when He shall have accomplished to scatter the
power
of the holy people, all these things shall be finished."
As
I have already explained the signification of one day, it is not necessary
to
explain it further; but we will say briefly that each day of the Father
counts
as a year, and in each year there are twelve months. Thus three years
and
a half make forty-two months, and forty-two months are twelve hundred and
sixty
days. The Báb, the precursor of Bahá'u'lláh, appeared
in the year 1260
from
the Hejira of Muhammad, by the reckoning of Islám.
Afterward,
in verse 11, it is said: "And from the time that the daily sacrifice
shall
be taken away, and the abomination that maketh desolation be set up,
there
shall be a thousand two hundred and ninety days. Blessed is he that
waiteth,
and cometh to the thousand three hundred and five and thirty days."
The
beginning of this lunar reckoning is from the day of the proclamation of
the
prophethood of Muhammad in the country of Hijáz; and that was three
years
after
His mission, because in the beginning the prophethood of Muhammad was
kept
secret, and no one knew it save Khadíjah and Ibn Nawfal. After three
years
it
was announced. And Bahá'u'lláh, in the year 1290 from the
proclamation of
the
mission of Muhammad, caused His manifestation to be known.
--
`Abdu'l-Bahá, Some Answered Questions, p. 44
Ezekiel
fortells coming of the Baha'u'llah (glory of the God) "by the way of
the
gate" (The Bab).
43:1
Afterward he brought me to the gate, even the gate that looketh toward
the
east:
43:2
And, behold, the glory of the God of Israel came from the way of the
east:
and his voice was like a noise of many waters: and the earth shined with
his
glory.
43:3
And it was according to the appearance of the vision which I saw, even
according
to the vision that I saw when I came to destroy the city: and the
visions
were like the vision that I saw by the river Chebar; and I fell upon
my
face.
43:4
And the glory of the LORD came into the house by the way of the
gate
whose
prospect is toward the east.
43:5
So the spirit took me up, and brought me into the inner court; and,
behold,
the glory of the LORD filled the house.
--
Bible: Ezekiel
More references relating to the coming of Christ.
20.
When Christ appeared, twenty centuries ago, although the Jews were eagerly
awaiting
His Coming, and prayed every day, with tears, saying: `O God, hasten
the
Revelation of the Messiah,' yet when the Sun of Truth dawned, they denied
Him
and rose against Him with the greatest enmity, and eventually crucified
that
divine Spirit, the Word of God, and named Him Beelzebub, the evil one,
as
is
recorded in the Gospel. The reason for this was that they said: `The
Revelation
of Christ, according to the clear text of the Torah, will be
attested
by certain signs, and so long as these signs have not appeared, whoso
layeth
claim to be a Messiah is an impostor. Among these signs is this, that
the
Messiah should come from an unknown place, yet we all know this man's house
in
Nazareth, and can any good thing come out of Nazareth? The second sign
is
that
He shall rule with a rod of iron, that is, He must act with the sword,
but
this
Messiah has not even a wooden staff. Another of the conditions and signs
is
this: He must sit upon the throne of David and establish David's
sovereignty.
Now, far from being enthroned, this man has not even a mat to sit
on.
Another of the conditions is this: the promulgation of all the laws of
the
Torah;
yet this man has abrogated these laws, and has even broken the sabbath
day,
although it is the clear text of the Torah that whosoever layeth claim
to
prophethood
and revealeth miracles and breaketh the sabbath day, must be put to
death.
Another of the signs is this, that in His reign justice will be so
advanced
that righteousness and well-doing will extend from the human even to
the
animal world--the snake and the mouse will share one hole, and the eagle
and
the partridge one nest, the lion and the gazelle shall dwell in one
pasture,
and the wolf and the kid shall drink from one fountain. Yet now,
injustice
and tyranny have waxed so great in His time that they have crucified
Him!
Another of the conditions is this, that in the days of the Messiah the
Jews
will prosper and triumph over all the peoples of the world, but now they
are
living in the utmost abasement and servitude in the empire of the Romans.
Then
how can this be the Messiah promised in the Torah?'
In
this wise did they object to that Sun of Truth, although that Spirit of
God
was
indeed the One promised in the Torah. But as they did not understand the
meaning
of these signs, they crucified the Word of God. Now the Bahá'ís
hold
that
the recorded signs did come to pass in the Manifestation of Christ,
although
not in the sense which the Jews understood, the description in the
Torah
being allegorical. For instance, among the signs is that of sovereignty.
For
Bahá'ís say that the sovereignty of Christ was a heavenly,
divine,
everlasting
sovereignty, not a Napoleonic sovereignty that vanisheth in a short
time.
For well nigh two thousand years this sovereignty of Christ hath been
established,
and until now it endureth, and to all eternity that Holy Being
will
be exalted upon an everlasting throne.
In
like manner all the other signs have been made manifest, but the Jews did
not
understand. Although nearly twenty centuries have elapsed since Christ
appeared
with divine splendour, yet the Jews are still awaiting the coming of
the
Messiah and regard themselves as true and Christ as false.
--
`Abdu'l-Bahá, Selections from the Writings of Abdu'l-Baha, p. 44
Consider
those who rejected the Spirit [Jesus] when He came unto them with
manifest
dominion. How numerous the Pharisees who had secluded themselves
in
synagogues in His name, lamenting over their separation from Him, and
yet
when the portals of reunion were flung open and the divine Luminary
shone
resplendent from the Dayspring of Beauty, they disbelieved in God,
the
Exalted, the Mighty. They failed to attain His presence,
notwithstanding
that His advent had been promised them in the Book of
Isaiah
as well as in the Books of the Prophets and the Messengers. No one
from
among them turned his face towards the Dayspring of divine bounty
except
such as were destitute of any power amongst men. And yet, today,
every
man endowed with power and invested with sovereignty prideth himself
on
His Name. Moreover, call thou to mind the one who sentenced Jesus to
death.
He was the most learned of his age in his own country, whilst he who
was
only a fisherman believed in Him. Take good heed and be of them that
observe
the warning.
--Baha'u'llah,
Tablets of Baha'u'llah, p. 9
To
them that are endowed with understanding, it is clear and manifest that,
when
the fire of the love of Jesus consumed the veils of Jewish limitations,
and
His authority was made apparent and partially enforced, He, the Revealer
of
the
unseen Beauty, addressing one day His disciples, referred unto His passing,
and,
kindling in their hearts the fire of bereavement, said unto them: "I go
away
and come again unto you." And in another place He said: "I go and another
will
come, Who will tell you all that I have not told you, and will fulfil all
that
I have said." Both these sayings have but one meaning, were ye to ponder
upon
the Manifestations of the Unity of God with Divine insight.
Every
discerning observer will recognize that in the Dispensation of the Qur'án
both
the Book and the Cause of Jesus were confirmed. As to the matter of names,
Muhammad,
Himself, declared: "I am Jesus." He recognized the truth of the
signs,
prophecies, and words of Jesus, and testified that they were all of God.
In
this sense, neither the person of Jesus nor His writings hath differed
from
that
of Muhammad and of His holy Book, inasmuch as both have championed the
Cause
of God, uttered His praise, and revealed His commandments. Thus it is
that
Jesus, Himself, declared: "I go away and come again unto you." Consider
the
sun. Were it to say now, "I am the sun of yesterday," it would speak the
truth.
And should it, bearing the sequence of time in mind, claim to be other
than
that sun, it still would speak the truth. In like manner, if it be said
that
all the days are but one and the same, it is correct and true. And if it
be
said, with respect to their particular names and designations, that they
differ,
that again is true. For though they are the same, yet one doth
recognize
in each a separate designation, a specific attribute, a particular
character.
Conceive accordingly the distinction, variation, and unity
characteristic
of the various Manifestations of holiness, that thou mayest
comprehend
the allusions made by the Creator of all names and attributes to the
mysteries
of distinction and unity, and discover the answer to thy question as
to
why that everlasting Beauty should have, at sundry times, called Himself
by
different
names and titles....
--
Bahá'u'lláh, Gleanings from the Writings of Baha'u'llah,
p. 21
