Seventh-day Adventist historicist interpretations of Bible prophecy

This article is an expansion of the Historicist interpretation of prophecy section of Seventh-day Adventist eschatology

Seventh-day Adventist hold to the historicism (including the day-year principle) method of prophetic interpretation and was the traditional method of almost all the Protestant Reformers.[1][2][3][4] Historicism has been descrived as “that view which regards the prophecy [of Revelation] as a prefiguration of the great events that were to happen in the church, and the world connected with it, from St. John’s time to the consummation; including specially the establishment of Popedom, and reign of Papal Rome"[5]

Historicism as a method of interpreting prophecy has been challenged especially by Roman Catholic Jesuit scholars [6] - who present alternative past or future views with their creation of futurism and preterism.[7][8][9] From its beginnings, the Seventh-day Adventist church has followed - like the Protestant Reformers[4] - 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."

The Seventh-day Adventist Church rejects preterism, which claims that the biblical Book of Daniel was written in the second century BC against the background of contemporary events, especially the oppression of Antiochus Epiphanes, who ruled the Seleucid Empire from 175 to 164. Preterist interpreters see the book of Daniel as a work of fiction, or vaticinium ex eventu, written during the Maccabean period to encourage resistance against tyranny. The vast majority of modern commentators and critical scholars hold preterist views,[10] but the Adventist Church rejects their works as having no value. The denomination also rejects futurism as a Catholic interpretation which contradicted the reformers' stance of historicism; the church likewise rejects dispensationalism, which offers an extension of futurism in that it projects key parts of the prophecies of Daniel into an unspecified future time. 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 systems of prophetic interpretation: preterism and futurism, which had the effect of deflecting the accusing timeline of prophecy away from indicting the papal system.

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.[11]

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. This 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.[10][12] 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.[13]

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.[14]

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.[11] 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 the "dispensationalist" system, as it deals with the 70 weeks of Daniel 9:24-27. A gap of about 20 centuries is incerted between the end of the 69th week a Christ's death and the 70th week at the time of the end.[15]

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.[11] 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.[13] "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. The preterist approach makes the Bible lie, the futurist approach makes the Bible a work of science fiction; neither one seriously takes the historical data into account."[15]

.

Historicist interpretation of prophecies in the book of Daniel

Each of the five 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."[16]

Literary structure

Daniel double chiasm

Building upon Lenglet's[17] basic work on the literary structure of Daniel, William H. Shea proposed in 1987 that Daniel is composed of a double chiasm.[18] (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

Lowest levels in the chiasm are place in parallel because they all have a similar theme: prophecies about successive kingdoms. (see illustration) The second level up deals with the suffering of God's people. The prophecies about the actions of different kings is the topic of the third level. Finally the structure portrays the trial faced by the Anointed One as the focal point of the book.[18]

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.[18]

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.[18]

Chapter 2 - Multi-metal statue

Paraphrase of the prophecy of Daniel 2 by arranging prophecy phrases parallel to given interpretation.

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."[19] "Your Majesty, you are the king of kings. ... You are that head of gold."[20]

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.[21] In contrast to the value of the metals, the hardness of the metals increases toward the feet.[22] "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."[23] 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.[24] The character of the Babylonian Empire was indicated by gold. It was the golden kingdom of a golden age.[25] The principal is applied to the iron, for example, "strong as iron, for iron breaks and smashes everything."[24]

According to Doukhan the fifth kingdom - the feet partly of Iron and partly of clay - receives three meanings in the prophecy.[26] 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".[27]

The rock strikes the statue on its feet.

The dream ends with the image being dashed to pieces by a large stone. It was ground to dust, and like chaff, it was finally 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.[28] 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.[29]

Kingdoms identified

King is shown he is the head of gold

Nebuchadnezzar was informed that he and his kingdom was represented by the head.[28] "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."[20]

SDA historicst interpretation of Chapter 2

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.[30][31][32] SDA historicst interpretation of the other body parts is described in the following sections.

ChapterSummary of SDA Historicist interpretation of chapter 2[33][34]
2 Head
Gold
(Babylon)		 Chest &
two arms
Silver		 Belly
and thighs
Bronze		 Two Legs
Iron		 Two Feet
with toes
Clay & Iron		 Rock
God's unending kingdom
left to no other people

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

Paraphrase of the prophecy of Daniel 7 by arranging prophecy phrases parallel to given interpretation.

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.[41] It has been fifty years since the vision of chapter 2.[42] "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."[43] 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.[44]

The Four Beasts of the vision

The first was like a lion, and it had the wings of an eagle.[45] 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.[46] The third beast looked like a leopard with four heads and four wings on its back .[47] The fourth beast was different from the others - terrifying, frightening and very powerful - with large iron teeth and ten horns on its head.[48] 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.[49]

Then "thrones were set in place, and the Ancient of Days took his seat. ... The court was seated, and the books were opened."[50] Smith says that this is a divine judgment.[51] 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.[52] 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.[53]

Literary comparison between chapters 2 and 7

Literary comparison between the prophecies of Daniel 2 and Daniel 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."[20] 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."[45] 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.[54] 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. Immediatly his sanity was restored, his advisers and nobles restored him to the throne."[55] Thus Douchan states that the first beast, the lion, corresponds to the first kingdom of the statue, namely Bablylon.[56]

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.[57]

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.[57]

The terrible beast and the "little" horn
Terrifying beast

The iron legs of the image in chapter 2 are called "a fourth kingdom",[58] while the corresponding terrifying fourth beast of chapter 7 is the fourth kingdom.[59][57] 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."[58] Similarly, the terrible beast with iron teeth "will devour the whole earth, trampling it down and crushing it."[60][57]

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.[61] 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[62][63]

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.[64] In chapter 7 there is a scene of heavenly judgement.[65] Given their literary placement between last and fourth kingdoms, then the Kingdom of Feet and Toes and the heavenly judgment are contemporaneous.[66]

Kingdoms identified

Although none of the beasts 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."[67] 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.[68] Smith says, "From these symbols we may easily deduce that Babylon was the kingdom of the lion."[69]

The Judgment

According to Goldstein a court in heaven is convened that pronounces judgment against the "little horn" and for the "saints."[70] 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.[71]

SDA historicst interpretation of Chapter 7

Chapter Summary of SDA Historicist interpretation of the parallel sequence of prophetic elements of chapters 2 & 7[33][34]
2 Head
Gold
(Babylon) ↓		 Chest &
two arms
Silver		 Belly
and thighs
Bronze'		 Two Legs
Iron		 Two Feet
with toes
Clay & Iron		 Rock
God's unending kingdom
left to no other people
7 Winged Lion
(Babylon)		 Lopsided Bear Four headed /
Four winged
Leopard		 Iron toothed beast
w/Little Horn		 Judgment scene
Beast slain		 Son of man comes in clouds
Gets everlasting dominion
And gives it to saints.

Chapter 8 - The Sanctuary prophecy

Paraphrase of the prophecy of chapter 8 by arranging prophecy phrases parallel to given interpretation.

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.

The Ram and Goat of Chapter 8

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 be came great.[73]

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.[74]

Another horn appeared and grew in power to the south, east and the Beautiful land. It thought itself 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.[75]

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."[76]

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.[77] Smith and Shea say that this compares to the Bear of chapter 7 that was raised up on one of its sides.[78][79][57] The Bear had three ribs in its mouth[78] and the Ram charged toward the [1] west and the [2] north and the [3] south.[80][79] Ford shows that no animal could stand against the Ram or be rescued from its power,[80] while the Bear was told to 'Get up and eat your fill of flesh!’[78][81] 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.[82]

The development of the "little" horn.
Goat

The leopard of chapter 7 had four wings like a bird[83] and the Goat crossed the whole earth without touching the ground.[84] 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.[85]

Chapter Summary of SDA Historicist interpretation
of the parallel sequence of prophetic elements of chapters 2, 7 & 8[33][34]
2 Head
Gold
(Babylon) ↓		 Chest &
two arms
Silver
(Media-Persia)		 Belly
and thighs
Bronze
(Greece)		 Two Legs
Iron 		Two Feet
with toes
Clay & Iron		 Rock
God's unending kingdom
left to no other people
7 Winged Lion
(Babylon)		 Lopsided Bear
↑ (Media-Persia)		 Four headed /
Four winged
Leopard
↑ (Greece)		 Iron toothed beast
w/Little Horn		 Judgment scene
Beast slain		 Son of man comes in clouds
Gets everlasting dominion
And gives it to saints.
8 Tow-horned Ram
↑ (Media-Persia)		 Unihorn /
Four-horned Goat
Four Winds
↑ (Greece)		 Little Horn
A Master
of Intrigue		 Cleansing
of Sanctuary
Leads to ------>		 (Kingdom of God)

Chapter 9 - The 70 weeks of years

Literary structure

Daniel 9 consists of an introduction (verses 1-3), a prayer (commonly called the Prayer of Daniel, verses 4-19), and an angelic discourse explaining verses 25:11-12 and 29:10 from the Book of Jeremiah (verses 20-27):[87]

William H. Shea notes that verses 25-27 forms a chiasm placing the death of the "anointed one" at its centre.[88]

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.[89]

Seventh-day Adventists identify the beginning of the seventy weeks of years, and the departure of the "word" in v. 25a, with the decree given to Ezra in the seventh year of Artaxerxes I,[90][91] which is dated on this view to 457 BCE.[92]

Beginning of the 70 Weeks: King's reigns were counted from New Year to New Year following an 'Accession Year'. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October)

The appearance of an "anointed ruler" at the end of the sixty-nine weeks of years in v. 25a refers to the baptism of Jesus in 27 CE, and the "cutting off" of the "anointed one" in v. 26a is then 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.

Ending of the 70 Weeks: Tiberius Caesar began ruling in the Fall of 13 CE. So,his 15th year began in the Fall of 27, the year of the baptism of Jesus. This is 69 weeks (i.e. 483 years) after 457 BCE.

Chapter 11 & 12 - Kings of North and South

The Course of Empires

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

Persia

Greece

Rome

Chapter Summary of SDA Historicist interpretation
of the parallel sequence of prophetic elements of chapters 2, 7, 8 & 11[127][128]
2 Head
Gold
↓ (Babylon)		 Chest &
two arms
Silver
(Media-Persia)		 Belly
and thighs
Bronze
(Greece) 		Two Legs
Iron		 Two Feet
with toes
Clay & Iron		 Rock
God's unending kingdom
left to no other people
7 Winged Lion
(Babylon)		 Lopsided Bear
↑ (Media-Persia)		 Four headed /
Four winged
Leopard
↑ (Greece)		 Iron toothed beast
w/Little Horn
 Judgment scene
Beast slain		 Son of man comes in clouds
Gets everlasting dominion
And gives it to saints.
8 Tow-horned Ram
↑ (Media-Persia)		 Unihorn /
Four-horned Goat
Four Winds
↑ (Greece)		 Little Horn
A Master
of Intrigue		 Cleansing
of Sanctuary
Leads to ------->		 (Kingdom of God)
11-12 Kings
↑ (Persia)		 North &
South Kings
Four Winds ↑(Greece)		 King of the North
A Contemptible
Person of Intrigue<		 North &
South Kings
End Times
 Michael stands up
Many dead awake
To everlasting life

See also

Footnotes

  1. ↑ Paulien 2003, pp. 15–43.
  2. ↑ Paulien 2006, pp. 180–208.
  3. ↑ LaRondelle 2005, pp. 22–23, 25–27.
  4. 1 2 Arasola 1990.
  5. ↑ https://www.whitehorsemedia.com/highlights-of-historicism/
  6. ↑ https://www.whitehorsemedia.com/preterism-historicism-futurism-explained/
  7. ↑ Holbrook 1983.
  8. ↑ http://amazingdiscoveries.org/RT_encyclopedia_Futurism_Preterism_Catholic
  9. ↑ The Sanctuary Doctrine – Asset or Liability? Part 6 by Raymond F. Cottrell. Cottrell was a former employee of the church who promoted church ideas while personally holding opposite views. Once retired after a lengthy employment, he repudiated nearly everything he had promoted while working for the church.
  10. 1 2 Shea 2005, p. 18, 130.
  11. 1 2 3 Shea 2005, p. 130.
  12. ↑ Doukhan 1987, pp. 7-8.
  13. 1 2 Shea 2005, p. 94.
  14. ↑ Futurism's Incredible Journey
  15. 1 2 Doukhan 1987, p. 8.
  16. ↑ Smith 1897, p. 16-17.
  17. ↑ Lenglet, A. (1972) "La Structure litteraire de Daniel 2-7," Bib volume 53, pages 169=190
  18. 1 2 3 4 Shea 1986, pp. 112–115
  19. ↑ Daniel 2:32-33
  20. 1 2 3 Daniel 2:37-38
  21. ↑ Smith 1897, p. 38-39.
  22. ↑ Ford 1978, p. 96.
  23. ↑ Daniel 2:39-42
  24. 1 2 Doukhan 1987, p. 14.
  25. ↑ Smith 1897, p. 42.
  26. ↑ Doukhan 1987, p. 15.
  27. ↑ Daniel 2:41-43
  28. 1 2 Smith 1897, p. 39.
  29. ↑ Ford 1979, p. 96.
  30. ↑ Pfandl 2004, pp. 26-29.
  31. ↑ Doukhan 1987, pp. 14-17.
  32. ↑ Maxwell 1981, pp. 35-37, 42.
  33. 1 2 3 Smith 1944
  34. 1 2 3 Anderson 1975
  35. 1 2 3 4 5 After table in Froom 1950, pp. 456–7
  36. 1 2 After table in Froom 1950, pp. 894–5
  37. 1 2 3 4 5 6 7 8 After table in Froom 1948, pp. 528–9
  38. 1 2 3 4 After table in Froom 1948, pp. 784–5
  39. 1 2 3 After table in Froom 1946, pp. 252–3
  40. 1 2 3 4 5 After table in Froom 1946, pp. 744–5
  41. ↑ Smith 1897, p. 105.
  42. ↑ Maxwell 1981, p. 107.
  43. ↑ Daniel 7:2-3
  44. ↑ Smith 1897, pp. 105-106.
  45. 1 2 Daniel 7:4
  46. ↑ Daniel 7:5
  47. ↑ Daniel 7:6
  48. ↑ Daniel 7:7
  49. ↑ Daniel 7:8
  50. ↑ Daniel 7:9-10
  51. ↑ Smith 1897, p. 113.
  52. ↑ Daniel 7:11-12
  53. ↑ Daniel 7:13-14
  54. ↑ Smith 1897, p. 106.
  55. ↑ Daniel 4:33-36
  56. ↑ Doukhan 1987, p. 18.
  57. 1 2 3 4 5 Shea 2005, p. 112.
  58. 1 2 Daniel 2:40 niv
  59. ↑ Daniel 7:7 niv
  60. ↑ Daniel 7:23 niv
  61. ↑ Daniel 7:18, 7:27
  62. ↑ Daniel 2:44
  63. ↑ Smith 1897, pp. 64, 147.
  64. ↑ Daniel 2:33, 2:41-43
  65. ↑ Daniel 7:9-10, 7:22, 7:26
  66. ↑ Doukhan 1987, p. 22.
  67. ↑ Pfandl 2004, p. 62.
  68. ↑ Shea 2005, p. 113.
  69. ↑ Smith 1897, p. 107.
  70. ↑ Goldstein 2003, pp. 60–61 based on: "This horn had eyes like the eyes of a human being and a mouth that spoke boastfully. As I looked thrones were set in place, and the Ancient of Days took his seat ... The court was seated, and the books were opened. Then I continued to watch because of the boastful words the horn was speaking ... until the beast was slain."Daniel 7:8-11 niv and on "As I watched, this horn was waging war against the holy people and defeating them, until the Ancient of Days came and pronounced judgment in favor of the holy people of the Most High."Daniel 7:21-22 niv
  71. ↑ Goldstein 2003, p. 58.
  72. 1 2 3 After table in Froom 1950, pp. 894-75
  73. ↑ Daniel 8:3-4
  74. ↑ Daniel 8:5-8
  75. ↑ Daniel 8:9-12
  76. ↑ Daniel 8:13-14
  77. ↑ Daniel 8:3
  78. 1 2 3 Daniel 7:5
  79. 1 2 Smith 1897, p. 108.
  80. 1 2 Daniel 8:4
  81. ↑ Ford 1978, p. 185.
  82. ↑ Ford 1978, p. 167.
  83. ↑ Daniel 7:6
  84. ↑ Daniel 8:5
  85. ↑ Smith 1897, pp. 108, 152.
  86. ↑ After table in Froom 1948, pp. 784–5
  87. ↑ Knibb 2006, p. 435.
  88. ↑ Holbrook 1986, p. 110.
  89. ↑ Shea 2005, p. 95.
  90. ↑ Doukhan 1979, p. 15.
  91. ↑ Shea 1991.
  92. ↑ Rodriguez 1994.
  93. 1 2 Swearingen 2006, p. 96.
  94. 1 2 3 4 5 6 Daniel 11 in Context
  95. ↑ Stefanovic 2007, pp. 398-399.
  96. ↑ Swearingen 2006, p. 98.
  97. 1 2 Stefanovic 2007, p. 399.
  98. 1 2 Swearingen 2006, p. 99.
  99. ↑ Swearingen 2006, pp. 99,100.
  100. ↑ Swearingen 2006, p. 101.
  101. ↑ Swearingen 2006, pp. 104.
  102. 1 2 3 Swearingen 2006, pp. 105.
  103. ↑ Grainger 1997, pp. 55–56.
  104. 1 2 3 Swearingen 2006, pp. 106.
  105. 1 2 Swearingen 2006, pp. 107.
  106. ↑ Bromiley, International Standard Bible Encyclopedia: A-D p.144
  107. 1 2 3 Swearingen 2006, pp. 108.
  108. 1 2 Swearingen 2006, p. 109.
  109. ↑ Swearingen 2006, p. 110.
  110. ↑ Swearingen 2006, pp. 110-111.
  111. ↑ Swearingen 2006, pp. 111-112.
  112. ↑ Swearingen 2006, pp. 112-113.
  113. ↑ Swearingen 2006, p. 112.
  114. ↑ Swearingen 2006, pp. 117-118.
  115. 1 2 3 Swearingen 2006, p. 120.
  116. 1 2 3 Swearingen 2006, p. 121.
  117. ↑ Swearingen 2006, p. 122.
  118. 1 2 3 Swearingen 2006, pp. 123-124.
  119. ↑ Swearingen 2006, p. 126.
  120. ↑ Philo of Alexandria, On the Embassy to Gaius II.10.
  121. ↑ Suetonius, The Lives of Twelve Caesars, Life of Caligula
  122. ↑ Suetonius, The Lives of Twelve Caesars, Life of Tiberius 75.
  123. ↑ Cassius Dio, Roman History LIX.1.
  124. ↑ Suetonius, The Lives of Twelve Caesars, Life of Caligula 15.
  125. ↑ Pliny 5.1–5.2, Cassius Dio, 60.8, 60.9
  126. ↑ Scramuzza, Chap. 9
  127. ↑ Smith, U., 1944, Daniel and Revelation, Southern Publishing Association, Nashville, TN
  128. ↑ Anderson, A., 1975, Pacific Press Pub. Assoc., Unfolding Daniel's Prophecies, Mountain View, CA

References

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