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The day-year principle was partially employed by Jews [7] as seen in Daniel 9:24–27, Ezekiel 4:4-7 [8] and in the early church. [9] It was first used in Christian exposition in 380 AD by Ticonius, who interpreted the three and a half days of Revelation 11:9 as three and a half years, writing 'three days and a half; that is, three years and six months' ('dies tres et dimidium; id est annos ...
— Daniel 8:24-27, Authorized Version (1611) The specific event during the reign of Artaxerxes I varies by denomination. References to "most holy", "anointed" ("Messiah") and "prince" have been interpreted as speaking of Jesus, [ 49 ] and the reference to an anointed one being "cut off" at Daniel 9:26 is identified with the death of Christ ...
The "covenant" in verse 27a most likely refers to the covenant between the Jewish hellenizers and Antiochus IV reported in 1 Maccabees 1:11, [77] [82] with the ban on regular worship for a period that lasted approximately three and a half years alluded to in the subsequent clause (cf. Daniel 7:25; 8:14; 12:11).
The prophecy of 2,300 days in Daniel 8:14 plays an important role in Seventh-day Adventist eschatology. The 2,300 days are interpreted as 2,300 years using the day-year principle . [ 21 ] According to the Adventist teaching, this period starts in unison with the Prophecy of Seventy Weeks in 457 BC and ends in 1844 AD. [ 22 ]
That no prophetic period is given in the Bible to reach to the Second Advent, but that the longest one, the 2300 days of Daniel 8:14, terminating in 1844, reaches to an event called the cleansing of the sanctuary (Daniel 8:14; 9:24, 25; Numbers 14:34; Ezekiel 4:6). Item 14, Fundamental Beliefs of Seventh-day Adventists, 1931.
Daniel commentaries: Daniel, 1978; Daniel and The Coming King, 1996; In the Heart of Daniel: An Exposition of Daniel 9:24–27, 2007; and others; Le Roy Froom, The Prophetic Faith of Our Fathers DjVu (4 volumes), the classic in-depth study; Clifford Goldstein, Day of the Dragon. Pacific Press; ISBN 0-8163-1148-X
The name Palmoni (Hebrew: פלמוני, romanized: Palmōnî) appears in the original Hebrew in the biblical book of Daniel. [1] The still widely used King James Version of 1611 refers to Palmoni indirectly as "that certain saint" – "or," as a marginal note from the translators says, "the numberer of secrets, or, the wonderful numberer: Heb. Palmoni."
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]