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Daniel 7 (the seventh chapter of the Book of Daniel) tells of Daniel's vision of four world-kingdoms replaced by the kingdom of the saints or "holy ones" of the Most High, which will endure for ever. Four beasts come out of the sea, the Ancient of Days sits in judgment over them, and "one like a son of man " is given eternal kingship.
[21] such as the "little horn" of Daniel 7 and 8. Isaac Newton's religious views on the historicist approach are in the work published in 1733, after his death, Observations upon the Prophesies of the Book of Daniel, and the Apocalypse of St. John. [22] It took a stance toward the papacy similar to that of the early Protestant reformers.
Clavis Apocalyptica (1627), a commentary on The Apocalypse by Joseph Mede. [83] Anacrisis Apocalypseos (1705), a commentary on The Apocalypse by Campegius Vitringa. [84] Commentary on the Revelation of St. John (1720), a commentary on The Apocalypse by Charles Daubuz. [85] The Signs of the Times (1832), a commentary on The Apocalypse by Rev. Dr ...
The 1290 days of Daniel 12:11, (rather than the 1260 days of Revelation 11:3), is thought to be the result of either a simple intercalary leap month adjustment, or due to further calculations related to the prophecy, or due to an intermediate stage of time that is to prepare the world for the beginning of the millennial reign. [8]
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]
In this way, the prophecy puts the Antiochene crisis in perspective by locating it within an overview of history; [21] the specificity of the prediction is significant for the psychological effect of the revelation, which has long been recognized as a distinctive characteristic of Daniel's prophecies (cf. Ant. 10.11.7 § 267).
By the mid-2nd century, Melito of Sardis engaged with the Apocalypse, and around the year 170, he wrote a work titled On the Devil and the Apocalypse of John, which has been lost. Also lost is a commentary by Didymus the Blind. [3] At the end of the 2nd century, Irenaeus (d. 202) brought the accomplishments of the Anatolian exegesis to the West ...
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters."
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