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The failure of prophecy helps pinpoint the date of composition: the author knows of the desecration of the Temple in December 167, but not of its re-dedication or of the death of Antiochus, both in late 164 [15] The countdown of days remaining to the end-time in Daniel 12:11–12 differs from that in Daniel 8: it was most likely added after the ...
The Book of Daniel is a 2nd-century BC biblical apocalypse with a 6th-century BC setting. Ostensibly "an account of the activities and visions of Daniel, a noble Jew exiled at Babylon", [1] the text features a prophecy rooted in Jewish history, as well as a portrayal of the end times that is both cosmic in scope and political in its focus. [2]
Apocalyptic prophecy is the other, and focuses on the distant future or the end time events relating to the Second Coming. This type of prophecy is what is found in Isaiah 24-27, Zechariah 9-14, and with Christ speaking about it in Matthew 24 as well as the book of Daniel. [7]
They concluded, to their satisfaction, that the end of the 1,260-"day" prophecy of Daniel 7:25 [9] in 1798 started the era of "time of the end". They next considered the 2,300 "days" of Daniel 8:14. [10] Miller's interpretation of the 2,300-day prophecy timeline and its relation to the 70-week prophecy.
The seventy weeks prophecy is internally dated to "the first year of Darius son of Ahasuerus, by birth a Mede" (Daniel 9:1), [34] later referred to in the Book of Daniel as "Darius the Mede" (e.g. Daniel 11:1); [35] however, no such ruler is known to history and the widespread consensus among critical scholars is that he is a literary fiction. [36]
The end times are addressed in the Book of Daniel and in numerous other prophetic passages in the Hebrew scriptures, and also in the Talmud, particularly Tractate Avodah Zarah. The idea of a Messianic Age, an era of global peace and knowledge of the Creator, has a prominent place in Jewish thought, and is incorporated as part of the end of days.
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