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Chapters 10, 11, and 12 in the Book of Daniel make up Daniel's final vision, describing a series of conflicts between the unnamed "King of the North" and "King of the South" leading to the "time of the end", when Israel will be vindicated and the dead raised, some to everlasting life and some to shame and everlasting contempt.
These warring powers are portrayed as enemies of the people of God, “The King of the North” and “The King of the South” symbolize the adversaries of God's people. The vision depicts the struggle by the powers which affect God's people, which becomes in verse 11:31-35 "The abomination that maketh desolate”.
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]
"Caedite eos. Novit enim Dominus qui sunt eius." is a phrase reportedly spoken by the commander of the Albigensian Crusade, prior to the massacre at Béziers on 22 July 1209. [1] A direct translation of the Medieval Latin phrase is "Kill them, for the Lord knows those that are His". Papal legate and Cistercian abbot Arnaud Amalric was the military commander of the Crusade in its initial phase ...
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]
The Greek text of Daniel contains three additional tales, two of which feature Daniel (the third is an expansion of the tale of the fiery furnace). The tale of Susanna tells how Daniel saves the reputation of a young Jewish married woman when two lecherous Jewish elders condemn her to death, supposedly for unchastity, but actually because she ...
The images in these manuscripts included the inscription "Jesus Christ, Ancient of Days," confirming that this was a way to identify Christ as pre-eternal with the God the Father. [9] Indeed, later, it was declared by the Russian Orthodox Church at the Great Synod of Moscow in 1667 that the Ancient of Days was the Son and not the Father. [10]
It seems likely that the focus of the author shifted from the desecration and re-dedication of the Temple to the end of history, which would be marked by the resurrection of the dead: the final number in Daniel 12:12 is followed by the instruction to Daniel to "go your way and rest; you shall rise for your reward at the end of days." [32]
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