Seventh-day Adventist historicist interpretations of Bible prophecy

4.01.03.05 Specific Prophetic Movements [Christianity (A.E.T. ...

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Seventh-day Adventists hold to the historicist method (including the day-year principle) of prophetic interpretation that was the traditional method of almost all the Protestant Reformers.

From its beginnings, the Seventh-day Adventist church has followed - like the Protestant Reformers - the historical method of prophetic interpretation to explain symbols and their meaning. The Adventist Church believes that the Bible is true and accurate; it approaches Biblical prophecies as symbolic presentations of God's foreknowledge of the history of the world, as noted in Amos 3:7 - "Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets." Historicism as a method of interpreting prophecy has been challenged

The Adventist Church holds that the sixteenth-century Protestant interpretations of Daniel and Revelation shook the Roman Catholic Church, and that in response the Catholic Counter-Reformation of the sixteenth and seventeenth centuries promoted two different and mutually exclusive systems of prophetic interpretation: preterism and futurism, which had the effect of deflecting the accusing timeline of prophecy away from indicting the papal system.

They understand that the prophecies of chapters 2, 7, 8-9, and 11-12 are parallel prophecies that began in the time of Daniel and end with the establishment of God's Kingdom at the end of the world. The prophecies list a series of national powers that will rule successively and are represented by sets of special symbols.

Video Seventh-day Adventist historicist interpretations of Bible prophecy

Methods of Interpretation

According to Shea there is substantial divergence among scholars concerning Daniel's prophecies in how to undertake the interpretation of prophecy. There are three basic methodologies.

Historicist

The historicist method sees the prophecies of Daniel as being fulfilled throughout history, extending from the past through the present to the future. It is sometimes called the 'continuous historical' view. This method starts with Daniel 2 and works progressively through consecutive prophecies of the book--chapters 7, 8 and 11--resulting in a view of Daniel's prophecies very different from preterism and futurism. According to Shea, Antiochus Epiphanes is thus scaled down to a very modest subheading under the Greek kingdom. "This is the most ancient system of interpretation in both Jewish and Christian traditions. So far it is the only one which respects the historical intention of the biblical author as such."

In response to the Protestant Reformation, which was based in large part on the historicist interpretation of prophecy, The Catholic church formed a new order of priesthood -- the Jesuits -- and they were tasked with developing alternative methods to interpret prophecy that would not put the church in a bad light. They came up with two mutually exclusive methods -- Preterism and Futurism -- which became the foundation of the Counter Reformation.

Preterist

Preterists and non-preterists have generally agreed that the Jesuit Luis de Alcasar (1554-1613) wrote the first systematic preterist exposition of prophecy - Vestigatio arcani sensus in Apocalypsi (published in 1614) - during the Counter-Reformation.

The vast majority of modern commentators and critical scholars take the position that God does not interfere in human affairs. The preterist view states that the book of Daniel was written against the background of contemporary events in the second century B.C., during the oppression of Antiochus Epiphanes, by someone other than Daniel. They repudiate the miracle of prediction and prefer the "more reasonable" and "elegant" vaticinium ex eventu. The book of Daniel is thus a work of fiction written during the Maccabean period to encourage resistance against tyranny. The "fulfillment" of all of Daniel's prophecies end during the second century B.C. They don't expect the book of Daniel to be historically accurate or true to the sixth century B.C. setting it describes. The preterist methodology starts with chapter 11 and works backwards through the prophetic chapters. Chapter 11 thus becomes the yardstick by which to approach the other prophecies. They take the position that most of chapter 11 deals with Antiochus Epiphanes who ruled the Seleucid kingdom from Antioch to Syria from approximately 175 to 164 B.C. They then read him back into the other prophecies of chapters 8, 7, and 2. Antiochus Epiphanes thus becomes the all-encompassing figure of Daniel's prophecies.

Futurist

The futurist view was proposed by two Catholic Jesuit writers, Manuel Lacunza and Francisco Ribera. Lacunza wrote under the pen name "Ben-Ezra", and his work was banned by the Catholic Church. It has grown in popularity in the 19th and 20th centuries, so that today it is probably most readily recognized.

The futurist view considers much of Daniel's prophecies as still future and as yet unfulfilled. While the futurist interpreters begin in the past, starting Daniel's prophecies with the historical sequence, they then jump over the entire Christian ere and place the main fulfillment of most of these prophecies in the last seven years of earth's history. This method is nearly the reverse of preterism and projects nearly all prophecies into the future. A classic example of this can be found in Dispensationalist theology, as it deals with the 70 weeks of Daniel 9:24-27. A gap of about 20 centuries is inserted between the end of the 69th week a Christ's death and the 70th week at the time of the end.

Maps Seventh-day Adventist historicist interpretations of Bible prophecy

Historicist interpretation of prophecies in the book of Daniel

Each of the four primary prophecies of Daniel are separately presented below with comparisons between them and with the SDA historicist interpretation of each.

Uriah Smith said "Daniel's prophecy is, in many respects, the most remarkable of any in the Bible. It is the most comprehensive. It was the first Biblical prophecy giving a consecutive history of the world from that time to the end. It located most of its predictions within well-defined prophetic periods, though reaching many centuries into the future. ... And so accurately had its minute and literal predictions been fulfilled down to the time of Porphyry, A.D. 250, that he declared (the only loophole he could devised for his hard-pressed skepticism) that the predictions were not written in the age of Babylon, but after the events themselves had occurred."

Literary structure of the book of Daniel

Building upon Lenglet's basic work on the literary structure of Daniel, William H. Shea proposed in 1987 that Daniel is composed of a double chiasm. (See Daniel--Double Chiasm illustration) He states that the chiastic structure is emphasized by the languages in which the book is written. The first chiasm is written in Aramaic and the second in Hebrew, which explains why Aramaic continues to be used in chapter 7 rather than ending in chapter 6. Those who follow the chiastic language structure, view chapter 7 as the end of the first half of the book. Shea's explanation of the Daniel double chaism illustration follows:

Parallel themes share common label

A Lowest level in the chiasm are place in parallel because they all have a similar theme: prophecies about successive kingdoms. (see illustration) B The second level up deals with the suffering of God's people. C The prophecies about the actions of different kings is the topic of the third level. D Finally the structure portrays the trial faced by the Anointed One as the focal point of the book.

Structure has precedence over chronology

The first 6 narrative chapters are fit into the structure rather than defining the structure. The actual chronological order of the chapters is 1, 2, 3, 4, 7, 6, 8, 5, 9, 10, 11, 12.

Grouping emphasizes prophecies

This chiastic grouping of chapters having the same theme has implications when it comes to the chapters containing prophecies. Not only are they parallel because they contain prophecies, but the prophecies themselves are parallel to each other, which has been recognized for millennia.

Chapter 2 - Multi-metal statue

Survey of prophecy

This survey section consists of paraphrases and quotations of the significant texts.

In Chapter two, King Nebuchadnezzar has a dream which he cannot remember after waking. He calls in the wise men to tell him of the dream but they cannot do so. In anger he decides do kill them all, but Daniel pleads for a day to pray for his God to give him the dream and its interpretation. The next day Daniel tells the king that he saw a large statue of a man: "The head of the statue was made of pure gold, its chest and arms of silver, its belly and thighs of bronze, its legs of iron, its feet partly of iron and partly of baked clay." "Your Majesty, you are the king of kings. ... You are that head of gold."

Below the head the body was composed of inferior metals descending in value until they reach their basest form in the feet and toes of iron mixed with baked clay. In contrast to the value of the metals, the hardness of the metals increases toward the feet. "After you, another kingdom [silver] will arise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. Then there will be a fourth kingdom, strong as iron. ... [The kingdom of] feet and toes were partly of baked clay and partly of iron." The statue was divided into five parts, each representing a kingdom.

Each material is designed to convey a specific characteristic of the kingdom it stands for. The character of the Babylonian Empire was indicated by gold. It was the golden kingdom of a golden age. The principal is applied to the iron, for example, "strong as iron, for iron breaks and smashes everything."

According to Doukhan the fifth kingdom - the feet partly of Iron and partly of clay - receives three meanings in the prophecy. First, "this will be a divided kingdom;" second, it "will be partly strong and partly brittle;" and third, "the people will be a mixture and will not remain united".

The dream ends with the image being dashed to pieces by a large stone. It was ground to dust, and like chaff, which finally was blown away where no place could be found for it. Then something durable and of heavenly worth occupied it place. Smith states that after the kingdoms of man pass away, the kingdom of God shall be set up and have no end. Ford add that the contrast between the metals prized by men and the unworked stone implies a transition from the efforts of men to the creative work of God.

Kingdoms identified in text

The Golden Head

Nebuchadnezzar was informed that he and his kingdom was represented by the head.

"Your Majesty, you are the king of kings. The God of heaven has given you dominion and power and might and glory; in your hands he has placed all mankind and the beasts of the field and the birds in the sky. Wherever they live, he has made you ruler over them all. You are that head of gold."

SDA historicst interpretation of Chapter 2

The Golden Head

The SDA historicist interpretation of Chapter 2 is that Nebuchadnezzar and Babylon are represented by the head of gold. There then follows a series of described but, unidentified, successive kingdoms. Then all of the kingdoms come to an end to be replaced by the kingdom of God.

SDA historicst interpretation of the other body parts is described in the section on Daniel 8 below.

Bible scholars from for over 2 millennia have studied and interpreted this prophecy. The following table gives a shorthand summary of nearly every Bible scholar who commented on the topic over that time period.

Chapter 7 - The 4 beasts and Judgement

Survey of prophecy

This survey section consists of paraphrases and quotations of the significant texts.

During the reign of Belshazzar, the last king of Babylon, Daniel experiences a dream or vision. It has been fifty years since the vision of chapter 2. "There before me were the four winds of heaven churning up the great sea. Four great beasts, each different from the others, came up out of the sea." Smith states that the winds represent strife, political commotion and war. The sea represents peoples, nations and tongues. The four beasts are four kings that will rise from the earth.

The first was like a lion, and it had the wings of an eagle. There was a second beast, which looked like a bear. It was raised up on one side, and it had three ribs in its mouth. The third beast looked like a leopard with four heads and four wings on its back . The fourth beast was different from the others - terrifying, frightening and very powerful - with large iron teeth and ten horns on its head. Then a little horn came up among the ten and uprooted three of the others. It had eyes like a man and a mouth that smoke boastfully.

Then "thrones were set in place, and the Ancient of Days took his seat. ... The court was seated, and the books were opened." Smith says that this is a divine judgment. The beast was slain because of its boastful words and its body destroyed in fire. The other beasts had no power but continued to live for a while. One like a son of man came in the clouds of heaven to the Ancient of Days. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

Literary comparison between chapters 2 and 7

SDA Historicist scholars point out the following literary parallels between chapters 2 and 7.

Lion

Similar symbols are used in chapters 2 and 7 concerning the first kingdom of both. Speaking to Nebuchadnezzar in chapter 2 Daniel said, "You are the king of kings, ... in your hands he has placed all mankind and the beasts of the field and the birds in the sky." In Chapter 7 Daniel said, "The first was like a lion, and it had the wings of an eagle, ... it stood on two feet like a human being, and the mind of a human was given to it." The related terms are mankind with human being, beast of the field with lion (king of beasts), and bird with eagle. The lion therefore denotes, according to Smith, the same kingdom as the head of gold of the great image. The parallel is strengthened by another story in the book of Daniel. While bragging about himself, Nebuchadnezzar "lost his mind", he "lived with the wild beasts of the field, a king among beasts, his hair was like feathers of an eagle, his nails were like claws of a bird." After a period of time, "he raised his eyes to heaven and praised the Most High. Immediately his sanity was restored, his advisers and nobles restored him to the throne." Thus Douchan states that the first beast, the lion, corresponds to the first kingdom of the statue, namely Bablylon.

Bear

In the text of chapter 7, the second beast, the bear, immediately follows the Lion just as the kingdom of Chest and Arms arises after the Head of the image of chapter 2. Shea says that the literary placement of both implies that the differing symbols apply to the same kingdom.

Leopard

The same concept applies to the placement of the Leopard immediately after the bear in chapter 7 making it number three in the list, while the kingdom of Belly and Thighs is enumerated as the third kingdom of chapter 2. Thus, according to Shea, the symbol of the leopard corresponds to that of the Belly and Thighs.

Terrifying beast

The iron legs of the image in chapter 2 are called "a fourth kingdom", while the corresponding terrifying fourth beast of chapter 7 is the fourth kingdom. The kingdom of the iron legs will be "strong as iron -- for iron breaks and smashes everything -- and as iron breaks things to pieces, so it will crush and break all the others." Similarly, the terrible beast with iron teeth "will devour the whole earth, trampling it down and crushing it."

Kingdom of God

Both visions end with a final kingdom. In chapter 7 the people of God will receive an everlasting kingdom and possess it forever and ever. In chapter 2 the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people

Judgement scene - Feet & Toes

Between the Kingdom of God and the fourth kingdom the visions differ. In chapter 2 there is the Kingdom of Feet and Toes. In chapter 7 there is a scene of a heavenly judgement. Given their literary placement between last and fourth kingdoms, then the Kingdom of Feet and Toes and the heavenly judgment are contemporaneous.

The Little Horn

The Ten Horns

On the head of the beast there were 10 horns. According to David Jarnes, they picture 10 kingdoms that grew out of the terrifying beast as it aged.

The Little Horn

Jarnes says that chronologically, it rose to power in the time of the ten horn kingdoms. Three of the horn kingdoms were removed to make way for little horn which was to become greater than the others. This horn kingdom would be different from the others in that it would speak against the Most High God and it would persecute the saints of the Most High. It would be in power for "a time and times, and half a time." While it was a political power like the other horn kingdoms, it would also have something to do with religion since it blasphemes God, persecutes the saints, and tries do change laws (not human laws, but the laws of God).

Kingdoms identified in text

The Gold Head and the Winged Lion

Although none of the beasts or horns are directly identified in the chapter, the Lion, through literary comparisons, is identified by Pfandl as the same Babylon of the golden head in chapter 2 (see above). Further, the symbol of a winged lion was "particularly appropriate for Babylon. Representations of lions appear on the walls of the great processional way to the Ishtar Gate as well as the gate itself. They occur also on the outer wall of the throne room in Babylon." Shea says that the wings on the back of the lion gave it the rapidity of flight. This speed was demonstrated in Babylon's early conquests under Nebuchadnezzar. But the situation changed, speed on the battlefield declined and conquests grew scare as the kingdom shrunk under weaker kings--The wings had been ripped off. Smith says, "From these symbols we may easily deduce that Babylon was the kingdom of the lion."

The Judgment

According to Goldstein a court in heaven is convened that pronounces judgment against the "little horn" and for the "saints." He says that there is presented in chapter 7 an immovable train of events--empire after empire after empire followed by judgement--that leads to the Second Coming or Second Advent. The judgment, a pre-Advent judgement, is as firmly routed as the massive world empires that pave the way toward it.

SDA historicst interpretation of Chapter 7

The Gold Head and the Winged Lion

Because of the literary similarities between the winged-lion and Golden head, Seventh-day Adventist scholars identify the kingdom of Babyon with the winged-lion. "Babylon was a kingdom of great strength, and that under Nebuchadnezzar its conquests were extended with great rapidity. But there came a time when the wings were plucked. It no longer rushed upon its prey like an eagle. A man's heart--weak, timorous, and faint--took the place of a lion's strength. Such was the case with the nation during the closing years of its history."

The other kingdoms will be discussed in the section on Daniel 8 below.

Chapters 8 & 9 - The Sanctuary prophecy and the 70 weeks of years

Survey of prophecy

This survey section consists of paraphrases and quotations of the significant texts.

For a second time during the reign of Belshazzar, Daniel receives a dream. This time he is standing beside the Ulai Canal in the city of Susa.

Before him was standing a ram with two horns, one was longer than the other. It attacked to the North, then west, then south. No animal could stand against it. It did as it pleased and became great.

Then a goat with a single horn came 'flying' across the earth from the west and charged the ram. The ram's horns were broken and it was powerless against the goat. The goat knocked it down and trampled it. No one could rescue the ram from the power of the goat. But the large horn is broken off when it is most powerful and four prominent horns grow up in its place.

Another horn appeared and grew in power to the south, east and the Beautiful land. It thought itself to be as big as the host of the heavens and threw stars down to earth and stomped on them. He pretended to be the commander of the army of the lord, took away the daily and threw down the sanctuary. It prospered and truth was thrown to the ground.

An angel asked, "How long will it take for the vision to be fulfilled?" Another angel responds, "It will take 2300 evenings and mornings and then the sanctuary will be cleansed."

At the end of Chapter 8 Daniel does not understand the vision; "I, Daniel, was worn out. I lay exhausted for several days. Then I got up and went about the king's business. I was appalled by the vision; it was beyond understanding." Less than a year later he prays, as noted in Chapter 9, for more understanding. Concerned about the meaning of the 2300 evenings and mornings Daniel brings up the seventy year prophecy against Jerusalem by Jeremiah, because it had been nearly seventy years since Jerusalem had been destroyed. Gabriel then comes and talks about a seventy "weeks" of years to come.

Literary comparison between chapters 8 and 7

SDA Historicist Scholars point out the following literary parallels between chapters 8 and 7.

Ram

The Ram had two horns, one was longer than the other but grew up later. Smith and Shea say that this compares to the Bear of chapter 7 that was raised up on one of its sides. The Bear had three ribs in its mouth and the Ram charged toward the [1] west and the [2] north and the [3] south. Ford shows that no animal could stand against the Ram or be rescued from its power, while the Bear was told to 'Get up and eat your fill of flesh!' Ford says that the first kingdom of chapter 8 - the Ram - is parallel to the second kingdom of chapter 7 - the Bear - because the last days of Babylon were approaching when Daniel saw the vision.

Goat

The leopard of chapter 7 had four wings like a bird and the Goat crossed the whole earth without touching the ground. Smith declared that the four wings denote celerity of movement even more than the speed of a leopard which corresponds with the goat seemingly flying from point to point with the swiftness of wind.

Little Horn

Like the horn in chapter 7, this horn starts small and then becomes very strong. And, the Saints are oppressed by the horn power.

Kingdoms identified in text

The Ram - Medo-Persian Empire

"The two-horned ram that you saw represents the kings of Media and Persia." Daniel 8:20

According to Uriah Smith, "The distinguishing feature of the Persian Empire, the union of two nationalities which composed it, is represented by the two horns of the ram." The Medes and Persians were related peoples who occupied the Iranian plateau. The Medes were the more powerful of the two and they gave the Assyrians considerable difficulty on their eastern border. The royal houses of the Medes and Persians intermarried and eventually under Cyrus, the Persians became the stronger of the two as illustrated by the one horn being larger than the other and the bear being raised on one side in chapter 7. Cyrus conquered the Media and incorporated it into his kingdom hence the combination of the Medo-Persian Empire.

The ram made conquests in three directions - the North, West and South. According to Shea the Persians first conquered the kingdom of Lydia in Anatolia to the north in 547 BC. To the west, Persia, under Cyrus, conquered Babylon in 539 BC. Then Cambyses, son of Cyrus, turned south and conquered Egypt in 525 BC. These are the three ribs in the mouth of the Bear of chapter 7.

The Goat - Macedonian (Greek) Empire

"The shaggy goat is the king of Greece, and the large horn between its eyes is the first king." Daniel 8:21

Uriah Smith states that the goat is the king or kingdom of Grecia. Thomas Newton observed that the Macedonians were called AEgeadae, or the Goat's people. Caranus, first king of the Macedonians, followed goats fleeing from a storm to Edessa which became the seat of his empire. He made goats his ensigns and called the city AEgeae -- Goat's Town. Gabriel identifies the large horn between his eyes as the greatest king -- an obvious reference to Alexander says Shea. Pfandl states that commentators generally agree that the four horns represent the four division of the Greek kingdom after the death of Alexander the Great.

SDA Historicist interpretation of kingdoms

The following is the SDA understanding of the kingdoms for the parallel symbols in the three visions.

The second kingdom - Media Persia

The Chest & Arms (2) = The Bear (7) = The Ram (8)

Through literary parallels, the Ram, the Bear and the Chest & Arms are identified by Seventh-day Adventists as representing the same kingdom - the Medo-Persian Empire. Extra-biblical history and the books of Daniel, Ezra and Nehemiah show that Media-Persia followed Babylon. Chest & Arms - Although the Persians conquered Babylon and Media-Persia included more territory than Babylon, it was inferior to Babylon, as silver is inferior to Gold in Daniel 2, in that the culture of Babylon was renowned throughout the ancient world while that of the Persian was looked down upon as rustic and primitive. They had no written language until the time of their empire. Bear - The royal houses of the Medes and Persians intermarried and eventually under Cyrus, the Persians became the stronger of the two as illustrated by the bear being raised on one side in chapter 7 and one horn being larger than the other on the ram. Ram - To the North Cyrus conquered Lydia in Anatolia in 547 BC, turning west Cyrus conquered Babylon in 539 BC. Then Cambyses, son of Cyrus, turned south and conquered Egypt in 525 BC. These conquests of the ram to the north, west and south are also the three ribs in the mouth of the Bear.

The third kingdom - Macedonia/Greace

The Belly & Thighs (2) = The Leopard (7) = The Goat (8)

Belly & Thighs - Bronze: The Greeks commonly employed bronze in trade and warfare. Soldiers were noted for their helmets, shields and battle-axes consisting of brass. Leopard - Leopards have a reputation for swiftness and agility. The inclusion of four wings, another fitting symbol for the speed of movement, is characteristic of the young Alexander. The four heads of the leopard illustrate that the kingdom would fragment into four kingdoms, which happened in 301 BC when four generals split up the country. Goat - SDA commentators generally agree that the four horns represent four divisions of the Greek kingdom after the death of Alexander the Great.

The fourth kingdom - Rome

The Legs (2) = The Terrible Beast (7) = The Horn (Shofar) (8)

So far, the kingdoms have been identified in Bible the text itself, but starting with the legs, the readers are left to figure out the rest of the kingdoms based upon what they have learned studying other symbols.

Legs - As iron is stronger than the other metals, the fourth kingdoms will be stronger than all its predecessors. From history we know that the iron legions of Rome crushed and demolished all resistance while conquering all the Hellenistic kingdoms.

Terrible Beast - It was different than the others because it was a republic. The 10 horns represent the 10 barbarian nations that swept into the fading Western Roman empire. The little horn that uprooted three of the others, was a political power to come. It eliminated three of the Germanic tribes, the Heruls, the Vandals and the Ostrogoths who professed a form of Christianity that was competing with the Roman Church. Its difference from the others indicated that it was something more than a political entity. That difference had to do with religion because the horn 1) blasphemed God, 2) persecuted the saints and tried to 3) change law, not human law but divine law. It was to be in power for 4) a Time, Times and half a Time.

It blasphemes God, Jarnse quotes the Fifth Lateran Council (1512) that said of the pope, "Thou art another God on earth." And more recently, Pope Leo VIII stated that "the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires complete submission and obedience of will to the Church and to the Roman Pontiff, as to God Himself."
This power persecuted more believers than under the pagan Roman empire during the Inquisition and the St. Bartholomew's Day massacre in France.
Ancharano stated, "The Pope can modify divine law, since his power is not of man, but of God, and he acts in the place of God on earth." A common catechism states "Q. Have you any other way of proving that the Church has power to institute festivals of precept? A. Had she not such power, she could not have done that in which all modern religionists agree with her--she could not have substituted the observance of Sunday the first day of the week, for the observance of Saturday the seventh day, a change for which there is no scriptural authority."
Time, times and half a time. SDA's understand each "time" to be a symbolic year of 360 symbolic days, i.e., 360 literal years, so 3½ Times equals 3½ x 360 symbolic days, which equals 1260 symbolic days, or 1260 literal years. SDA scholars see the start of this period as 538 AD. When the Western Roman Empire fell, Justinian, the emperor of the Eastern Roman Empire, declared in 533 AD the Bishop of Rome to be head of all Christian churches. However, it wasn't until 538 AD, when General Belisarius liberated Rome, that Justinian's Pope could be established in Rome. 1260 years later, in 1798, Napoleon's general Berthier took the Pope prisoner and proclaimed his political rule at an end. Out of the ruins of political Rome arose the great moral Empire in the giant form of the Roman Church.

Horn (Shofar) - Seventh-day Adventists identify the horn as papal Rome, rather than Antiochus IV.

SDA Historicist interpretation of the 2300 evenings-and-mornings and the 70 "weeks"

It will take 2300 evenings and mornings and then the sanctuary will be cleansed.

2300 Days

According to Shea the phrase "evenings-and-mornings" simply means "days," which are symbolic for years in Bible prophecy. He states that the vision starts during the reign of the Persian Ram and ends some 2300 years later. More precise dating is discussed below in the section on the 70 "weeks".

The Sanctuary

Smith contends that the Sanctuary cannot represent the Earth, the land of Canaan, nor the Church. Rather, it is identical with the one in Hebrews 8:1-2, which is called the "true tabernacle which the Lord pitched, and not man" located in heaven.

The cleansing of the Sanctuary

Maxwell states that the cleansing is not physical cleansing, but a cleansing from sin. In the earthly sanctuaries, when the people offered their personal sacrifices day by day, they placed their hands on the animals to symbolically transfer their guilt and then killed the animals as their symbolic substitutes. Then a Priest made a record of their confessed and forgiven sins by applying blood to the Golden Altar in the Holy Place. Thus the sins of the people were symbolically transferred the sins of the people to the sanctuary, thereby defiling it. Sin is so terrible that just the record of confessed sin contaminated the sanctuary. On the Day-of-Atonement (Yom Kippur) a unique ceremony was performed in order to symbolically cleanse it from sin -- a restoration to righteousness. The high priest cast lots over two carefully selected goats in order to distinguish the "Lord's goat" from the "scapegoat". The Lord's goat is killed and some of its blood was carried through the Holy Place into the Most Holy Place. The high priest then came out and laid his hands on the live goat confessing the sins from the sanctuary and it is then led to an uninhabited area and allowed to escape (hence: 'scape-goat). The scapegoat was not killed, and so it was not an atonement for sin, for "without the shedding of blood there is no forgiveness of sin" (Hebrews 9:22). The day was a day of judgment of the people who could be tried, sentenced and punished for not observing the day seriously.

The 70 Weeks of Years

According to Pfandl, Daniel 9 is an integral part of Daniel 8. The angel Gabriel directs Daniel back to the unexplained part of chapter 8, i.e., the time prophecy of 2300 days. This link is underscored when Gabriel tells Daniel that 70 weeks are "cut off" for the prophet's people as a time assigned to the Jews with respect to their role as God's chosen people. They are "cut off" from the 2300 days just noted by Gabriel.

The purpose of the 70 "weeks"

To finish transgression and put an end to sin.

According to Shea, the Jews, during this time were to put away sin and develop a righteous society like ancient Israel in the wilderness camp were to purify the camp in order to prepare conditions which would be right for the Messiah to come.

To atone for wickedness and bring in everlasting righteousness.

The sacrifice of the true lamb was the one great final atonement that was provided by Jesus in His death on the cross. And the righteousness that flows from Jesus' death continues until today and will continue to flow unabated into eternity.

To seal up vision and prophecy and to anoint the Most Holy Place.

There would come a time when both vision and prophet would be "sealed up" in the context of what would happen to the people of Judah. This was dramatically fulfilled with the stoning of Stephen when he gave a 'covenant lawsuit' speech before the religious leaders of the nation. When Stephen died the last prophetic voice had spoken to Israel as the elect people of God. According to Shea, the Most Holy Place of the Heavenly sanctuary was anointed when Jesus was inaugurated there as our great High Priest.

Literary structure of Daniel 9 verses 25-27

William H. Shea states that verses 25-27 form a chiasm placing the death of the "anointed one", the Messiah, as its focal point.

A. Jerusalem Construction: Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem Daniel 9:25a (ASV)

B. Anointed one: unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: Daniel 9:25b

C. Jerusalem Construction: it shall be built again, with street and moat, even in troublous times. Daniel 9:25c

D. Anointed one: And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: Daniel 9:26a

C'. Jerusalem Destroyed: 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 even unto the end shall be war; desolations are determined. Daniel 9:26b

B'. Anointed one: And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; Daniel 9:27a

A'. Jerusalem Destroyed: and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate. Daniel 9:27b

This prophecy concentrates on the future of the Jewish people and their Messiah rather than world's nations. According to Smith, not only is the event given which determines the beginning of this period, but also those events which take place at its close. Thus a double test is provided by which to test the application of this prophecy.

The commandment to restore and rebuild Jerusalem verse 24

"According to Shea, the Bible records four decrees concerning the return of Jewish people back to Jerusalem and Judea.

538 BC: Cyrus authorized them to return and rebuild the temple.

520 BC: Darius I issued a decree to finish building the temple.

457 BC: Artaxerxes gave Ezra authority to install public officials, to proselytize, use funds from treasury and rebuild Jerusalem.

444 BC: Artaxerxes gave Nehemiah permission and responsibility to rebuild the wall of Jerusalem.

Of the four decrees, only the one in 457 BC includes the permission to restore the government of the Jewish nation and to rebuild Jerusalem. Seventh-day Adventist scholars identify the beginning of the seventy weeks of years with the decree given to Ezra in the seventh year of Artaxerxes I, which is dated to 457 BCE.

Unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks verse 25

Smith says that the anointed prince comes at the end of sixty-nine symbolic weeks (7 weeks plus 62 weeks = 69 weeks) which is four hundred eighty-three literal years (69 * 7 = 483). 483 years forward from 457 BC comes to 27 AD. [-457 BC + 483 years + 1 year = 27 AD] (1 year is added because there is no zero year between BC and AD) Shea says that Jesus was anointed and formally began his ministry at his baptism by John in the Jordan River shortly after John began his ministry in the 15th year of Tiberius Caesar (Luke 3:1) which was in 27 AD.

And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing verse 26
He shall make a firm covenant with many for one week verse 27
In the midst of the week he shall cause the sacrifice and the oblation to cease verse 27

The "cutting off" of the "anointed one" in verse 26a is understood to refer to the crucifixion of Jesus three and a half years later -- bringing an atonement for iniquity and "everlasting righteousness." In this way, Jesus "confirms" the "covenant" mentioned in v. 27a between God and humanity via his death on the cross in the Spring of 31 CE, which is also the midpoint of the last week of years. At the moment of Jesus?s death, the curtain between the Holy Place and the Most Holy Place in the temple was ripped from top to bottom, marking the end of the sacrificial system. The final week of years then ends in 34 CE when the gospel was redirected from the Jewish people to all peoples.

and the people of the prince that shall come shall destroy the city and the sanctuary verse 26
and upon the wing of abominations shall come one that maketh desolate verse 27

While it was the Roman army that destroy Jerusalem and the temple, the destruction happened because the "people of the prince", the Jews, rebelled against Rome. It was never God's intent that his temple be turned into a fortress. This abomination occurred because the Jews retreated into it from the Roman army that had breached the wall of Jerusalem. On the wings of (i.e., closely following) this abomination, the Romans burned the temple and Jerusalem to the ground in 70 A.D.

Chapter 11 & 12 - Kings of North and South

Unlike the previous visions that have many symbols, this vision describes the actions and interactions between the kings of the North and the kings of the South. The following compares, phrase by phrase, the text of Chapter 11 with history as understood by SDA historicists.

Comparison of Biblical prophetic text with history:

Verse 2 -- Persia

2. "And now, truth to be told.
Look, Three more kings to be appointed in Persia,'

History: Following Cyrus the Great (reigned 558-530) was:

1. Cambyses II, (530-522 BC)

2. False Smerdis the Userper, (522 BC)

3. Darius the Great, (September 522 to October 486 BC)

And then a fourth, who will be far richer than all the others.

History:

4. Xerxes I (486-465 BC) was richer than his predecessors.

When he has gained power by his wealth, he will stir up everyone against the kingdom of Greece.

History: Xerxes gathered a great army from his vast domains and waged war with Greece in 480 BC. He won at Thermopylae and then sacked Athens, but suffered a disastrous defeat during the naval campaign at Salamis. The next year, 479 BC, the Greeks drove the Persians out of Greece forever at the battle of Plataea.

Verses 3 - 15; Alexander the Great and the Greek Kings of North and South

3 "Then a mighty king will arise, who will rule with great power

History: Alexander the Great (336-323 BC) was the mighty king or literally, a warrior king, by which he gained his fabulous power to rule.

and do as he pleases.

History: His hearts desire was to launch an all-out invasion of the Greek arch rival Persia which he did in 334 BC.

4 "After he has arisen,

History: Or, "While he was yet rising"... he died.

his empire will be broken up

History: His unexpected death at age 33 in 323 BC caused the vast empire to experience several years of political instability because he never arranged for a successor. The power vacuum produced a considerable amount of internal conflict for control between his immediate family, the Macedonian nobility, and several generals.

and parceled out toward the four winds of heaven.

History: In 301 B.C. Antigonus the One-Eyed tried to bring the empire under his control, but at the famous battle of Ipsus, Cassander, Lysimachus, Seleucus and Ptolemy defeated him. 1] Cassander claimed Greece and Macedonia. 2] Lysimachus ruled Thrace and Asia Minor. 3] Selucus had Northern Syria, Mesopotamia and eastern territories. 4] Ptolemy took Southern Syria, Palestine, and Egypt.

It will not go to his descendants,

History: In 317 B.C., Alexander's mentally challenged half brother Arrhidaeus was to be crowned Philip III, but Olympias, Alexander's mother, murdered him. In 310 B.C., Alexander IV, Alxander's son by Roxanne, was murdered by Cassander.

nor will it have the power he exercised,

History: By 276 BC, Alexander's vast empire was down to 3 warring segments, Antigonid Macedonia, Seleucid Syria, and Ptolemaic Egypt.

because his empire will be uprooted and given to others.

History: Neither the founder nor his children held on to the power and riches.

5. "The king of the South will become strong,

History: Ptolemy I Soter (323-283 BC) [South] chose Egypt because of its isolation from potential hostilities and because it possess excellent natural defenses. After easily consolidating his rule he was able to build his power.

but one of his commanders

History: In 316 BC, Ptolemy I Soter [S] offered asylum to Seleucus I Nicator (306-281 BC) [North] when he was chased out of Babylon by Demetrius, giving him a commission as commander of the Egyptian naval forces.

will become even stronger than he and will rule his own kingdom with great power.

History: In 312 BC, Ptolemy and Seleucus defeated Demetrius at Gaza, which allowed Seleucus to return to Babylon. Then in 281 BC, Seleucus defeated Lysimachus in the Battle of Corupedium, winning him the whole of Alexander's conquests but for Egypt.

6 "after some years,

History: The next king of the South, Ptolemy II Philadelphus (283-246 BC)[S], started the "First Syrian War" (276-271 BC) with a first-strike attack on Antiochus I Soter (281-261 BC) [N] to prevent revenge for his father's murder by Ptolemy's brother.

Then next king of the North, Antiochus II Theos (261-246 BC)[N], launched the "Second Syrian War" (261-252 BC) to recover lost territories.

they will become allies.

History: Tiring of war the two kings sued for peace in 252 BC.

The daughter of the king of the South will go to the king of the North to make an alliance,

History: In 252 BC, Ptolemy II [S] offered his daughter Berenice in marriage to Antiochus II [N], who divorced his wife Laodice and exiled her and her two sons.

but she will not retain her power, and he and his power will not last. In those days she will be betrayed, together with her royal escort, her child and the one who supported her.

History: On January 28 246 BC, Ptolemy II [S] died, and was succeeded by Ptolemy III Euergetes (246-222 BC) [S]. Antiochus II [N] then betrayed Berenice and returned to Laodice. He named his first son with Laodice, Seleucus II Callinicus (246-225 BC) [N] as his successor to the throne.

In July 246 BC, Laodice poisoned Antiochus II and murdered Berenice and her son later that summer.

7 One from her family line shall arise in his place, he will fight against them and be victorious.

History: In 246 BC, Ptolemy III [S], hearing that his sister Berenice was threatened by Laodice, marched against Syria. But he arrived too late, so he proceeded to invade Syria (known as The Third Syrian or Laodicean War (246-240 BC)) He might have completed a total conquest had it not been for a homeland rebellion.

8 He will also seize their gods, their metal images and their valuable articles of silver and gold and carry them off to Egypt.

History: Ptolemy III also captured Antioch and Babylon and brought back with him Egyptian idols and gods that the Persian has stolen many years before.

and he shall continue more years than the king of the North.

History: Ptolemy III [S] died in 221 BC, five years after Seleucus II [N], who died in 226 BC.

9 Then the king of the North will invade the realm of the king of the South but will retreat to his own country.

History: As Ptolemy III [S] retreated back to Egypt, Seleucus II [N] regained most of his territory, yet failed to win Coele Syria (Palestine) in a disastrous defeat. Thus, in 240 BC, the Third Syrian War came to an end.

10 His sons will prepare for war and assemble a great army, which will sweep on like an irresistible flood and carry the battle as far as his fortress.

History: After short-tempered Selecus III Ceraunus Sotor (225-223 BC) [N] was poisoned by his military officers, his brother Antiochus III Magnus (222-187 BC) [N] continued to assemble a great army. He launched the Fourth Syrian War in 219 BC and was so successful that he recaptured Coele Syria, neutralized the Egyptian Navy and demoralized the army.

11 Then the king of the South will march out in a rage and fight against the king of the North, and he shall send out a great multitude,

History: But Antiochus III Magnus [N] became distracted by troubles in Babylon and failed to capitalize on his success. This gave Ptolemy IV Philopator (221-204 BC) [S] enough time to regroup with an army greater than Antiochus III. They met at Raphia south of Gaza in 217 BC.

and the multitude shall be given into his hand. 12 The army will be carried off and the king of the South will be filled with pride and will slaughter many thousands, but he shall not prevail.

History: After the cavalry on both sides neutralized each other, the infantry decided the outcome. Ptolemy IV [S] won the day, but rather than invade Syria and make great gains, he was content with just retaking Coele Syria and then returned home, ending the war.

13 The king of the north shall return, and shall send out a multitude greater than the former; and after several years, he will advance with a huge army fully equipped.

History: From 212 to 204 Antiochus III [N] regrouped his military in preparation for another war against Egypt. By starting the "Fifth Syrian War" (202-195 BC) through an invasion of southern Syria, the seizure of Gaza and occupation of Palestine, Antiochus III desired to pulverize the 5 year old Ptolemy V Epiphanes (204-181 BC) [S] with an invasion of Egypt. But after the Battle of Panium in 200 BC, Roman emissaries demanded that Antiochus III refrain from invading Egypt and disrupting the export of grain from Egypt to Italy. Declaring he had never planned to invade Egypt anyway, Antiochus III acceded to their demands.

14 "In those times many will rise against the king of the South.

History: The death of Ptolemy IV [S] in 204 BC was followed by a bloody conflict over the regency since his heir, Ptolemy V [S], was just a child. The conflict began with the murder of the dead king's wife Arsinoë by the ministers Agothocles and Sosibius. Agothocles held the regency until he was lynched by the volatile Alexandrian mob. The regency was passed from one adviser to another, and the kingdom was in a state of near anarchy. After the Fifth Syrian War in 195 BC, Antiochus III [N] gave Cleopatra Sotor as wife to Ptolemy V [S].

History: Antiochus IV Epiphanes (175-164 BC) [N] invaded Egypt unopposed twice, sometimes called the "Sixth Syrian War," beginning in 170 BC. But while in Alexandria in 168 BC, Roman emissary Gaius Popillius Laenas took his staff and drew a circle on the ground around the feet of Antiochus IV ordering him to evacuate Egypt at once. He was not allowed to step outside the circle until he had acquiesced to Rome's demands. Antiochus IV withdrew under escort of the Roman Ambassadors out of Egypt.

And the tyrant over your people will exalt himself in fulfillment of the vision, but he shall fall. 15 So the king of the North shall come and build a siege mound, and take a fortified city; The forces of the South will be powerless to resist; neither the chosen people, neither shall there be any strength to stand.

History: Utterly humiliated by Rome, Antiochus IV became infuriated when he heard that Jerusalem had sided with Ptolemy. In desperate need of funds, he exacted revenge by stripping the sanctuary of all is treasures and plundering the resources of the city and murdering thousand and selling into slavery thousands more (168-167 BC). He passed an edict to ban Judaism and enforce Hellenism by erecting pagan altars and instituting pagan sacrifices in the process. He desired to totally eradicated the Jewish culture and religion.
But his plans eventually backfired by provoking the Maccabean Revolt under the leadership of Judas Maccabaeus that resulted in the complete removal of the Seleucid power (141 BC).

Verses 16 - 24, Rome--King of the North

16 But he who comes against him shall do according to his own will, and no one shall stand against him.

History: In 66 BC Antiochus XIII Asiaticus (69-64 BC) [N] requested help from Rome in establishing his rule over Syria, instead Gnaeus Pompeius Magnus, AKA Pompey, decided to end the Seleucid dynasty and turn Syria into a Roman province (66-63 BC) Thus Rome became the King of the North.

He shall stand in the Glorious Land and will have the power to destroy it.

History: Meanwhile, Jewish High Priests Hyrcanus II and Aristobulus II were engaged in a struggle for the throne over Judea. They both appealed to Pompey for support. While Pompey postponed a decision, Aristobulus made plans to war with Rome. When Pompey moved to deal with him, Aristobulus attempted to make peace. But Aristobulus again rebelled while in Jerusalem, and again Pompey moved to deal with him. Again Aristobulus sued for peace, but his supporters spurned Pompey's commander. So, with Hyrcanus's help getting into Jerusalem, Pompey captured the temple where Aristobulus and his followers had fled (63 BC). While Pompey didn't destroy the temple, he slaughtered 12,000 Jewish rebels, flattened the city walls and put Hyrcanus in as High Priest.

17 He shall set his face to come with the strength of his whole kingdom,

History: In 48 BC, Julius Caesar made landfall in Egypt shortly after Pompey, who was fleeing from him after the Battle of Pharsalus, was assassinated by Egyptians authorities. Caesar was faced with the great prospect of bringing the last remaining Hellenistic kingdom under Roman control and thus becoming the King of the South also.

and with him equitable conditions; and he shall perform them: And he shall give him the daughter of women, then corrupt her;

History: After taking up residence in the royal palace at Alexandria, Caesar reconciled Ptolemy XIII Theos Philopator [S] with his wife Cleopatra making them joint rulers. But Caesar made Cleopatra his mistress (corrupting her) as a show of power.

And she shall not stand with him, or be for him.

History: Later, Cleopatra was in Rome when Caesar was assassinated. She did nothing or could do nothing to stop the murder.

18 Then he will turn his attention to the coastlands and will take many of them,

History: Meanwhile, Caesar turned his attention to destroying forces that had supported Pompey in lands surrounding the Mediterranean. He won at the Battle of Zela (47 BC), in modern Turkey, the Battle of Thapsus (46 BC) in modern Tunisa and the Battle of Munda (46 BC) in Spain.

but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.

History: While serving as Tribune during Caesar's absence (49 BC), Marcus Antonius vetoed a decree that Caesar was to either disband his troupes and return to Rome as a private citizen or be declared an outlaw. The senate illegally suspended Marc Antony's tribunal power and took legal action against him. Caesar's reproach fell on Antony. But he caused this reproach to cease by hunting down Caesar's assassins (42 BC).

19 After this, he will turn back toward the refuge of his own country but will stumble and fall, to be seen no more.

History: While back is Rome, preparing for the next conquests, a crowd of senators fatally stabbed Caesar in Pompey's Theatre on March 15, 44 BC.

20 His successor will send out a tax collector to maintain the royal splendor. After many years, however, he will be destroyed, yet not in anger or in battle.

History: Gaius Octavian (Caesar Augustus) succeeded Julius Caesar. He set up a taxation system that greatly benefited Rome. He died at the age of 75 in bed. (14 AD)

21 He will be succeeded by a contemptible person who has not been given the honor of royalty.

History: Successor to Augustus, Tiberius Julius Caesar was not born of royalty, but rather of a nobel Patrician. His mother married Augustus, thus making Tiberius a step son. Being one of several possible heirs, Tiberius drew the contempt of Augustus by retiring from civic duty (6 BC). And he was disliked by, and disliked in return, the senate and the people in general.

but he shall come in peaceably, and shall obtain the kingdom by flatteries.

History: He ascended to emperor-ship peacefully in a natural succession following the death of Augustus (14 BC) and by receiving a fabricated and artificial flattery from the Roman senate.

22 With the force of a flood they shall be swept away from before him and be broken,

History: Many hundreds of people were swiftly executed because of Tiberius' irrational fear of conspiracies.

yes, also the prince of the covenant.

History: Jesus was born in Bethlehem because of the taxes of Augustus. (Luke 2:1-5) John the Baptist and Jesus both began their ministry in 27 AD which was the 15th year of Tiberius. (John 3:1, 21) Jesus was accused of sedition against Tiberius Caesar (Luke 23:2, John 19:12-15) and was accordingly swiftly executed by Pontius Pilate in 31 AD.

23 After he has joined himself with them he shall act deceitfully.

History: Caligula became emperor after the death of Tioberius Caeser in 37 AD. For the first 7 months, Caligula was described as the first emperor who was admired by everyone in "all the world, from the rising to the setting sun." Caligula was loved by many for being the beloved son of the popular Germanicus, and because he was not Tiberius. To gain support, he granted bonuses to those in the military including the Praetorian Guard, city troops and the army outside Italy. He destroyed Tiberius's treason papers, declared that treason trials were a thing of the past, and recalled those who had been sent into exile. But, in October 37 AD, Caligula fell seriously ill, or was poisoned. He recovered from his illness, but the young emperor had changed. He became diabolical, full of cruelty, sadism, extravagance, and sexual perversity. He was as an insane tyrant.

But another will stand in his place and with only a few people he will rise to power.

History: In early AD 41, Caligula was assassinated by officers of the Praetorian Guard, senators, and courtiers. A Praetorian named Gratus found Tiberius Claudius Caesar Augustus Germanicus hiding behind a curtain and declared him princeps. He was spirited away to the Praetorian camp and put under their protection where they proclaimed him Emperor.

24 He shall enter peaceably, even into the richest of the provinces;

History: Under Claudius, after achieving the throne peaceably, the Empire underwent its first major expansion since the reign of Augustus. The provinces of Thrace, Noricum, Pamphylia, Lycia, and Judea were annexed (or put under direct rule) under various circumstances during his term. The annexation of Mauretania, begun under Caligula, was completed after the defeat of rebel forces, and the official division of the former client kingdom into two Imperial provinces. The most far-reaching conquest was the conquest of Britannia.

-- more to come --

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References

The publications are listed in order of date.

Newton, Thomas (1825). Dissertations on the Prophecies. I. pp. 303-304.

SDA resources:

Bliss, Sylvester (1853). Memoirs of William Miller. Joshua V. Himes.
White, Ellen (1858). "Chapters 22 to 29". Spiritual Gifts. vol. 1. Seventh-day Adventist Publishing Association.
White, Ellen (1884). "Chapters 13 to 24". The Spirit of Prophecy. vol. 4. Seventh-day Adventist Publishing Association.
White, Ellen (1888). "Chapters 18 to 25". The Great Controversy. Pacific Press Publishing Association.
Smith, Uriah (1897). Daniel and the Revelation. Southern Publishing Association.
White, Ellen (1917). "Chapter 40: Nebuchadnezzar's Dream". Prophets and Kings. Pacific Press Publishing Association.
Froom, Le Roy Edwin (1950). Early Church Exposition, Subsequent Deflections, and Medieval Revival. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. 1. The Review and Herald Publishing Association. p. 1006.
Froom, Le Roy Edwin (1948). Pre-Reformation and Reformation Restoration, and Second Departure. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. 2. The Review and Herald Publishing Association. p. 863.
Froom, Le Roy Edwin (1946). PART I, Colonial and Early National American Exposition. PART II, Old World Nineteenth Century Advent Awakening. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. 3. The Review and Herald Publishing Association. p. 802.
Anderson, Roy Allan (1953). Unfolding Daniel. Pacific Press Publishing Association.
Anderson, Roy Allan (1953). Unfolding Revelation. Pacific Press Publishing Association.
Nichol, Francis D., ed. (1955). "History of the Interpretation of Daniel". The Seventh-day Adventist Bible Commentary. Vol. 4.
Nichol, Francis D., ed. (1955). "Daniel". The Seventh-day Adventist Bible Commentary. Vol. 4.
Nichol, Francis D., ed. (1957). "History of the Interpretation of the Apocalypse". The Seventh-day Adventist Bible Commentary. Vol. 7.
Nichol, Francis D., ed. (1957). "Revelation". The Seventh-day Adventist Bible Commentary. Vol. 7.
Nichol, Francis D., ed. (1978). "History of the Interpretation of Daniel". The Seventh-day Adventist Bible Commentary. Vol. 4 (2nd ed.).
Nichol, Francis D., ed. (1978). "Daniel". The Seventh-day Adventist Bible Commentary. vol. 4 (2nd ed.).
Nichol, Francis D., ed. (1978). "History of the Interpretation of the Apocalypse". The Seventh-day Adventist Bible Commentary. vol. 7 (2nd ed.).
Nichol, Francis D., ed. (1978). "Revelation". The Seventh-day Adventist Bible Commentary. vol. 7 (2nd ed.).
Ford, Desmond (1978). Daniel. Southern Publishing Association.
Maxwell, C. Mervyn (1981). God Cares: The Message of Daniel for You and Your Family. vol. 1. Pacific Press Publishing Association.
Maxwell, C. Mervyn (1981). God Cares: The Message of Revelation for You and Your Family. vol. 2. Pacific Press Publishing Association.
Holbrook, Frank B. (1983). "What Prophecy Means to This Church". Biblical Research Institute (originally published in Ministry). Retrieved 2008-01-13.
Holbrook, Frank B., ed. (1986). Selected Studies on Prophetic Interpretation (pdf). Daniel And Revelation Committee Series. 1. Biblical Research Institute: Review and Herald Publishing Association.
Holbrook, Frank B., ed. (1986). Symposium on Daniel. Daniel And Revelation Committee Series. 2. Biblical Research Institute: Review and Herald Publishing Association.
Holbrook, Frank B., ed. (1986). The Seventy Weeks, Leviticus, and the Nature of Prophecy. Daniel And Revelation Committee Series. 3. Biblical Research Institute: Review and Herald Publishing Association.
Shea, William H. (1986). "The Prophecy of Daniel 9:24-27". In Holbrook, Frank B. The Seventy Weeks, Leviticus, and the Nature of Prophecy. Daniel & Revelation Committee Series. 3. Biblical Research Institute: Review and Herald Publishing Association. p. 557. ISBN 0-925675-01-6.
Doukhan, Jacques B. (1987). Daniel: The Vision of the End. Andrews University Press.
Arasola, Kai (1990). The End of Historicism: Millerite Hermeneutic of Time Prophecies in the Old Testament. Uppsala: University of Uppsala.
Rodriguez, Angel Manuel (1994). "The 70 Weeks and 457 B.C". Biblical Research Institute.
Jarnes, David C. (1997). "The Bible's Book of Daniel". Signs of the Times: Special Edition. Pacific Press Publishing Association: 31.
Goldstein, Clifford (2003). Graffiti in the Holy of Holies. Pacific Press Publishing Association.
Paulien, Jon (Fall 2003). "The End of Historicism? Reflections on the Adventist Approach to Biblical Apocalyptic - part 1". Journal of the Adventist Theological Society. 14 (2): 15-43.
Pfandl, Gehard (2004). Daniel: The Seer of Babylon. Review and Herald Publishing Association.
LaRondelle, Hans (September 2005). "The Heart of Historicism". Ministry. 77 (9): 22-23, 25-27.
Shea, William H. (2005). Daniel: A Reader's Guide. Pacific Press Publishing Association.
Knibb, Michael (2006). The Septuagint and Messianism. Peeters Publishers.
Paulien, Jon (Spring 2006). "The End of Historicism? Reflections on the Adventist Approach to Biblical Apocalyptic - part 2". JATS. 17 (1): 180-208.
Swearingen, Marc Alden (2006). Tidings out of the Northeast. Coldwater, Michigan: Remnant Publication. p. 272. ISBN 1-933291-02-8.

Source of the article : Wikipedia

Seventh-day Adventist historicist interpretations of Bible prophecy

Minggu, 24 Desember 2017