Exodus xii. 46; Psalms xxxiv. 20; John xix. 36. The passage in Exodus certainly refers to the Paschal lamb; the passage in the Psalms to the care the Almighty is said to take of the righteous, so that "preserving his bones whole" is equivalent to the other expression, "There shall no evil befall thee." The incident recorded by John is not confirmed by Matthew, Mark, and Luke, who make no mention of the disciples at the crucifixion, and say that the women beheld afar off. John, on the contrary, says that he, along with the women, was by the cross, so near that Jesus spoke to himself and Mary. This incident, so pointedly given as an eye-witnessed fact, seems to have been devised to give the crucifixion some resemblance to the lamb of the Passover. But the modes of death surely were very different. If any such resemblance was necessary, should it not have been complete? Zech. xii. 9; John xix. 37. The spirit of grace and supplication poured out on the inhabitants of Jerusalem during the crucifixion of Jesus, when they cried, "Not this man, but the robber Barabbas," is a wondrous contradiction. Psalm xxij. 18; Matt, xxvii. 35; Mark xv. 24; Luke xxiii. 34; John xix. 23. The practice of casting lots for the clothes of the crucified may have been a common one among the Roman soldiers at the time, and it corresponds admirably to one of David's expressions when he was in adversity and trouble. (s.) _Daniel's seventy weeks_ (Daniel ix. 21-27). The only allusion in the New Testament to this prophecy is in Matt. xxiv. 14, 15; Mark xv. 13, 14, where Jesus directs his disciples to flee to the mountains when they see the abomination of desolation, spoken of by Daniel the prophet, stand on the holy place. Between Nebuchadnezzar and Titus, however, there were two, if not more, "abominations of desolation," equally answering to Daniel's description. So far as it relates to the Messiah, the Prince, or the Anointed Prince, it is not claimed for Jesus by any of the New Testament writers. But by modern Christians it is held to be a prophecy of the exact time that elapsed between the edict to restore Jerusalem and the death of Christ. Each week is said to be a week of years: thus seventy weeks are 490 years, and from the letter of Artaxerxes granted to Ezra (Ezra vii.), b.c. 457, to the death of Jesus, a.d. 33, there are exactly 490 years. What is this but a mere reckoning back of 490 years from a.d. 33, so that the chronology has been fixed by the prophecy, not the truth of the prophecy proved by the chronology?