Changes

In apocalyptic literature<ref>{{cite web|author=Robert E. Lerner |title=Apocalyptic Literature|url=https://www.britannica.com/EBchecked/topic/29733/apocalyptic-literature |publisher=Encyclopedia Britannica}}</ref> the ''year-day principle'' or ''day-year principle'' is an interpretive means to calculate past or future events.  In the mid-1800s the American religious landscape was profoundly affected by these interpretive methods.  The “day” is sometimes interpreted as “year” – especially prominent among eschatologists who embrace Historicism<ref>{{cite web|title=Historicism|url=http://www.historicism.net/| publisher=Historicism Research Foundation, A Service of The Puritans' Network}}</ref>—e.g., [[Seventh-day Adventist Church]].”<ref>{{cite web|author=Jerry Moon|title=The Year-Day Principle|url=http://www.sdanet.org/atissue/end/yearday.htm|publisher=SDAnet}}</ref>).

In apocalyptic literature<ref>{{cite web|author=Robert E. Lerner |title=Apocalyptic Literature|url=https://www.britannica.com/EBchecked/topic/29733/apocalyptic-literature |publisher=Encyclopedia Britannica}}</ref> the ''year-day principle'' or ''day-year principle'' is an interpretive means to calculate past or future events.  In the mid-1800s the American religious landscape was profoundly affected by these interpretive methods.  The “day” is sometimes interpreted as “year” – especially prominent among eschatologists who embrace Historicism<ref>{{cite web|title=Historicism|url=http://www.historicism.net/| publisher=Historicism Research Foundation, A Service of The Puritans' Network}}</ref>—e.g., [[Seventh-day Adventist Church]].”<ref>{{cite web|author=Jerry Moon|title=The Year-Day Principle|url=http://www.sdanet.org/atissue/end/yearday.htm|publisher=SDAnet}}</ref>).

    

    

However, certain Premillenarian<ref>{{cite web|title=What is premillennialism?|publisher=gotQuestions?org|url=https://www.gotquestions.org/premillennialism.html}}</ref> Futurists<ref>{{cite web|title=Futurism|url=http://www.123exp-beliefs.com/t/00801188791/|publisher=The Language of Religion - Dictionary and Research Guide}}</ref> and, in particular, [[Dispensationalism|Dispensationalists]],<ref>{{cite web|author=Michael J. Vlach|title=What is Dispensationalism|url=http://www.theologicalstudies.org/dispen.html|publisher=TheologicalStudies.org}}</ref> can interpret “day” to mean “year” and vice versa.  Similar beliefs on the “day-year” or “year-day” are held among Jehovah’s Witnesses<ref>{{cite web|title=Watchtower - Official Site of Jehovah's Witnesses|url=http://www.watchtower.org/| publisher=Watch Tower Bible and Tract Society of Pennsylvania}}</ref> and [[Mormonism]].

However, certain Premillenarian<ref>{{cite web|title=What is premillennialism?|publisher=gotQuestions?org|url=https://www.gotquestions.org/premillennialism.html}}</ref> Futurists<ref>{{cite web|title=Futurism|url=http://www.123exp-beliefs.com/t/00801188791/|publisher=The Language of Religion - Dictionary and Research Guide}}</ref> and, in particular, [[Dispensationalism|Dispensationalists]],<ref>{{cite web|author=Michael J. Vlach|title=What is Dispensationalism|url=http://www.theologicalstudies.org/dispen.html|publisher=TheologicalStudies.org}}</ref> can interpret “day” to mean “year” and vice versa.  Similar beliefs on the “day-year” or “year-day” are held among Jehovah's Witnesses<ref>{{cite web|title=Watchtower - Official Site of Jehovah's Witnesses|url=http://www.watchtower.org/| publisher=Watch Tower Bible and Tract Society of Pennsylvania}}</ref> and [[Mormonism]].

== Interpretations – Early Church to Present ==

== Interpretations – Early Church to Present ==

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The time frame of the seventy weeks or “Seventy Sevens of Years” is associated with Daniel’s people, the Jews, and the holy city, Jerusalem.  The fact that the weeks of years (490 years) are 360 day years is established by a comparison of Daniel 7:25 with Revelation 11:2, 3, 12:6, 14, and 13:5.  The weeks of years begin with the commandment by Artaxerxes in 445 B. C. to restore Jerusalem.  Chronologically, they are divided as:

The time frame of the seventy weeks or “Seventy Sevens of Years” is associated with Daniel's people, the Jews, and the holy city, Jerusalem.  The fact that the weeks of years (490 years) are 360 day years is established by a comparison of Daniel 7:25 with Revelation 11:2, 3, 12:6, 14, and 13:5.  The weeks of years begin with the commandment by Artaxerxes in 445 B. C. to restore Jerusalem.  Chronologically, they are divided as:

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Primasius appears to be the first in history to equate “Day-year” by using Numbers 14:34 then extrapolating it to confirm the “Day-year” of  Revelation 11:9. ('More Scripturae loquentis utentes, quod dictium legius de quadraginta diebus quibus exploratores terram Channan circuierunt, anus pro die reputabitur; ut hic, versa vice, dies pro anno positus agnoscatur', Prismasius as cited by EB Elliott, 'Horae Apocalypticae', volume III, page 280, fifth edition, 1862)

Primasius appears to be the first in history to equate “Day-year” by using Numbers 14:34 then extrapolating it to confirm the “Day-year” of  Revelation 11:9. ('More Scripturae loquentis utentes, quod dictium legius de quadraginta diebus quibus exploratores terram Channan circuierunt, anus pro die reputabitur; ut hic, versa vice, dies pro anno positus agnoscatur', Prismasius as cited by EB Elliott, 'Horae Apocalypticae', volume III, page 280, fifth edition, 1862)

At question among the Early Church Fathers, who wrote much concerning Bible Prophecy (i.e., Eschatology), was a seeming disconnect concerning the 3.5 days of Revelation 11:9, 11 and its placement within the time frame of Daniel’s 70th Week, yet future.  However, the futurity of Daniel’s Seventieth Week was a piece of eschatology not neglected by the likes of the Early Church Fathers.  Furthermore, their understanding that the 70th Week of Daniel was yet a literal prophecy to be fulfilled in its entirety – not as “2520 day/years” (i.e., 7 years or 1260 days/3.5 years yet to be fulfilled, meaning that 3.5 years was already fulfilled in history) but as a literal seven-year period of time yet to be fulfilled in its entirety.  

At question among the Early Church Fathers, who wrote much concerning Bible Prophecy (i.e., Eschatology), was a seeming disconnect concerning the 3.5 days of Revelation 11:9, 11 and its placement within the time frame of Daniel's 70th Week, yet future.  However, the futurity of Daniel's Seventieth Week was a piece of eschatology not neglected by the likes of the Early Church Fathers.  Furthermore, their understanding that the 70th Week of Daniel was yet a literal prophecy to be fulfilled in its entirety – not as “2520 day/years” (i.e., 7 years or 1260 days/3.5 years yet to be fulfilled, meaning that 3.5 years was already fulfilled in history) but as a literal seven-year period of time yet to be fulfilled in its entirety.  

   

   

Notwithstanding, Primasius and others highlighted the 3.5 days of Revelation 11:9, 11 as “years.”  Were we to discover that the days of Revelation 11:9, 11 were connected to the actual “days” of Daniel’s 70th Week (i.e., the 3.5 days of Revelation 11:9, 11 constitute at least one-half of Daniel’s 70th Week insofar as Early Church Fathers’ interpretations—that would be a rare discovery); however, Hippolytus<ref>{{cite web| title=St. Hippolytus of Rome|url=http://www.newadvent.org/cathen/07360c.htm |publisher=New Advent Catholic Encyclopedia}}</ref> interpreted the entire Seventieth Week of Daniel as yet future:

Notwithstanding, Primasius and others highlighted the 3.5 days of Revelation 11:9, 11 as “years.”  Were we to discover that the days of Revelation 11:9, 11 were connected to the actual “days” of Daniel's 70th Week (i.e., the 3.5 days of Revelation 11:9, 11 constitute at least one-half of Daniel's 70th Week insofar as Early Church Fathers’ interpretations—that would be a rare discovery); however, Hippolytus<ref>{{cite web| title=St. Hippolytus of Rome|url=http://www.newadvent.org/cathen/07360c.htm |publisher=New Advent Catholic Encyclopedia}}</ref> interpreted the entire Seventieth Week of Daniel as yet future:

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As prolific as some of the Early Church Fathers were in their eschatological writings (e.g., [[Irenaeus]], [[Tertullian]], Lactantius<ref>{{cite web| title=Lucius Caecilius Firmianus Lactantius |url=http://www.newadvent.org/cathen/08736a.htm | publisher=New Advent Catholic Encyclopedia}}</ref> Cyprian,<ref>{{cite web| title=St. Cyprian of Carthage |url=http://www.newadvent.org/cathen/04583b.htm |publisher=New Advent Catholic Encyclopedia}}</ref> [[Jerome]], or [[Augustine of Hippo|Augustine]]) they did not reflect upon interpreting Revelation 11:9, 11; however, it appears that Victorinus<ref>{{cite web| title=St. Victorinus |url=http://www.newadvent.org/cathen/15414a.htm |publisher=New Advent Catholic Encyclopedia}}</ref> may have done so.  Therefore, of the three who did expound upon Revelation 11:9, 11, it appears that all of them understood the “three-and-a-half days” of Revelation 11:9, 11, to mean “years.”  Likewise, to assume that they saw, as Hippolytus, that these 3.5 days were part of the final Seventieth Week (in its entirety) to be yet future, is not a stretch of historical revisionism, nor, for that matter, that Hippolytus would not concur with the “three’s” interpretations.

As prolific as some of the Early Church Fathers were in their eschatological writings (e.g., [[Irenaeus]], [[Tertullian]], Lactantius<ref>{{cite web| title=Lucius Caecilius Firmianus Lactantius |url=http://www.newadvent.org/cathen/08736a.htm | publisher=New Advent Catholic Encyclopedia}}</ref> Cyprian,<ref>{{cite web| title=St. Cyprian of Carthage |url=http://www.newadvent.org/cathen/04583b.htm |publisher=New Advent Catholic Encyclopedia}}</ref> [[Jerome]], or [[Augustine of Hippo|Augustine]]) they did not reflect upon interpreting Revelation 11:9, 11; however, it appears that Victorinus<ref>{{cite web| title=St. Victorinus |url=http://www.newadvent.org/cathen/15414a.htm |publisher=New Advent Catholic Encyclopedia}}</ref> may have done so.  Therefore, of the three who did expound upon Revelation 11:9, 11, it appears that all of them understood the “three-and-a-half days” of Revelation 11:9, 11, to mean “years.”  Likewise, to assume that they saw, as Hippolytus, that these 3.5 days were part of the final Seventieth Week (in its entirety) to be yet future, is not a stretch of historical revisionism, nor, for that matter, that Hippolytus would not concur with the “three’s” interpretations.

As a digression, Historicism sees the Seventieth Week of Daniel as already fulfilled—normally taken the Baptism of Jesus by John the Baptist as the commencement of the Seventieth Week, and then in the midst of the week the “covenant” is broken and the Messiah is “cut off.”  Then, from the crucifixion of Jesus until the baptism of the Holy Spirit in the house of Cornelius (i.e., the gospel preached to the Gentiles), is seen as the terminus of Daniel’s Seventieth Week – a period of seven years.<ref>{{cite web| title=Daniel's 70th Week 490 Years|url=http://www.angelfire.com/nt/books/daniel.html|publisher=Power of the Cross Ministries}}</ref>

As a digression, Historicism sees the Seventieth Week of Daniel as already fulfilled—normally taken the Baptism of Jesus by John the Baptist as the commencement of the Seventieth Week, and then in the midst of the week the “covenant” is broken and the Messiah is “cut off.”  Then, from the crucifixion of Jesus until the baptism of the Holy Spirit in the house of Cornelius (i.e., the gospel preached to the Gentiles), is seen as the terminus of Daniel's Seventieth Week – a period of seven years.<ref>{{cite web| title=Daniel's 70th Week 490 Years|url=http://www.angelfire.com/nt/books/daniel.html|publisher=Power of the Cross Ministries}}</ref>

Expositors have used the following passages to confirm that “days” should be interpreted as “years.”

Expositors have used the following passages to confirm that “days” should be interpreted as “years.”

===Criticism of Day-year principle===

===Criticism of Day-year principle===

Critics charge that these postulations do not lend credence to the “Day-year principle.”  They claim that the words “day” or “year” are simply meant to be taken symbolically—no fundamental hermeneutical rule is being set.  They claim that Daniel 9:24-27 doesn’t support a day-year principle – the “seventy sevens” are simply “septets” or “heptads” and not seventy “weeks” and the word “day” cannot be found in Daniel’s passage.

Critics charge that these postulations do not lend credence to the “Day-year principle.”  They claim that the words “day” or “year” are simply meant to be taken symbolically—no fundamental hermeneutical rule is being set.  They claim that Daniel 9:24-27 doesn't support a day-year principle – the “seventy sevens” are simply “septets” or “heptads” and not seventy “weeks” and the word “day” cannot be found in Daniel's passage.

===Historicism’s Interpretations – 2300 days vs. 1260 days===

===Historicism’s Interpretations – 2300 days vs. 1260 days===

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For this survey, I purposely selected writers who wrote before the beginning of the 19th century when Baptist evangelist, William Miller<ref>{{cite web | title=William Miller |url=http://www.ohiohistorycentral.org/entry.php?rec=274| publisher=Ohio History Central - an Online Encyclopedia of Ohio History}}</ref> (origins of Seventh-Day Adventists and Jehovah’s Witnesses), and many others, both in Europe and the United States began teaching that the 2300 days (Daniel 8:14) would end during the 19th century. It is important to note that before the 19th century there was no consensus position on the meaning of Daniel 8. In fact, very little has ever been written on Daniel 8 during the past two millenniums.  Historically speaking, William Miller was among the first to bring Daniel 8:14 out of obscurity. (Larry Wilson, The 2,300 Days of Daniel 8:14) <ref>{{cite web | title=The 2300 Days of Daniel 8:14|url=http://209.85.173.104/search?q=cache:97g4jrgCChIJ:www.wake-up.org/daystar/ds1998/AUG98A.htm+Mormons+and+the+2,300+days&hl=en&ct=clnk&cd=1&gl=us|author|Larry Wilson|publisher=Day Star |date=July/August 1998}}</ref>

For this survey, I purposely selected writers who wrote before the beginning of the 19th century when Baptist evangelist, William Miller<ref>{{cite web | title=William Miller |url=http://www.ohiohistorycentral.org/entry.php?rec=274| publisher=Ohio History Central - an Online Encyclopedia of Ohio History}}</ref> (origins of Seventh-Day Adventists and Jehovah’s Witnesses), and many others, both in Europe and the United States began teaching that the 2300 days (Daniel 8:14) would end during the 19th century. It is important to note that before the 19th century there was no consensus position on the meaning of Daniel 8. In fact, very little has ever been written on Daniel 8 during the past two millenniums.  Historically speaking, William Miller was among the first to bring Daniel 8:14 out of obscurity. (Larry Wilson, The 2,300 Days of Daniel 8:14) <ref>{{cite web | title=The 2300 Days of Daniel 8:14|url=http://209.85.173.104/search?q=cache:97g4jrgCChIJ:www.wake-up.org/daystar/ds1998/AUG98A.htm+Mormons+and+the+2,300+days&hl=en&ct=clnk&cd=1&gl=us|author=|Larry Wilson|publisher=Day Star |date=July/August 1998}}</ref>

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The Dispensationalists like C. I. Scofield <ref>{{cite web | url=http://www.raptureme.com/resource/scofield/scofield.html | title=C. I. Scofield |publisher=Rapture Ready}}</ref> affirm that the 2300 days of Daniel 8:14 were fulfilled in history past during the time of Antioochus IV Epiphanes – but Historicist Larry Wilson disputes Scofield’s assertions:  

The Dispensationalists like C. I. Scofield <ref>{{cite web | url=http://www.raptureme.com/resource/scofield/scofield.html | title=C. I. Scofield |publisher=Rapture Ready}}</ref> affirm that the 2300 days of Daniel 8:14 were fulfilled in history past during the time of Antioochus IV Epiphanes – but Historicist Larry Wilson disputes Scofield's assertions:  

“So, where did Scofield place the 2300 days of Daniel 8:14? In his Bible commentary on Daniel 8 he states, ‘This prediction was fulfilled during the bitter persecution under Antiochus Epiphanies IV and in the cleansing of the sanctuary in Jerusalem.’ He is referring to a time-period that reaches from 168 B.C. to 162 B.C., historically known as the Revolt of the Maccabeans under Judas Maccabeus.<ref>{{cite web |url=http://www.jewishencyclopedia.com/view.jsp?artid=672&letter=J |title=Judas Maccabeus |author=Richard Gootheil and Samuel Krauss |publisher=JewishEncyclopedia.com}}</ref>

“So, where did Scofield place the 2300 days of Daniel 8:14? In his Bible commentary on Daniel 8 he states, ‘This prediction was fulfilled during the bitter persecution under Antiochus Epiphanies IV and in the cleansing of the sanctuary in Jerusalem.’ He is referring to a time-period that reaches from 168 B.C. to 162 B.C., historically known as the Revolt of the Maccabeans under Judas Maccabeus.<ref>{{cite web |url=http://www.jewishencyclopedia.com/view.jsp?artid=672&letter=J |title=Judas Maccabeus |author=Richard Gootheil and Samuel Krauss |publisher=JewishEncyclopedia.com}}</ref>

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===Jehovah's Witnesses and the 2300 Days===

===Jehovah's Witnesses and the 2300 Days===

When even 1844 did not pan out, some of Miller’s followers abandoned the movement.  Many however tried to find a new explanation.  They were too embarrassed to admit their error.  They had invested too much to be wrong.  Another group that tried to hold to the 1844 date was led by Jonas Swendahl and was known as the Second Adventists.  They believed that 1844 marked not the date of Jesus' return, but of the beginning of the last generation.  Swendahl taught that Jesus would therefore return in 1874.  

When even 1844 did not pan out, some of Miller's followers abandoned the movement.  Many however tried to find a new explanation.  They were too embarrassed to admit their error.  They had invested too much to be wrong.  Another group that tried to hold to the 1844 date was led by Jonas Swendahl and was known as the Second Adventists.  They believed that 1844 marked not the date of Jesus' return, but of the beginning of the last generation.  Swendahl taught that Jesus would therefore return in 1874.  

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Most Evangelical [[Revelation, Book of (historical exegesis)#Futurism|Futurism-style eschatology]] affirms that the entire Seventieth Week of Daniel is yet to be fulfilled—it is not in history past.  However, their interpretations regarding the 2300 days vary.  Juxtaposing their interpretations between the 2300 Days of Daniel 8 and the Seventy Week Prophecy of Daniel 9 is noteworthy.

Most Evangelical [[Revelation, Book of (historical exegesis)#Futurism|Futurism-style eschatology]] affirms that the entire Seventieth Week of Daniel is yet to be fulfilled—it is not in history past.  However, their interpretations regarding the 2300 days vary.  Juxtaposing their interpretations between the 2300 Days of Daniel 8 and the Seventy Week Prophecy of Daniel 9 is noteworthy.

Historicism sees the Church as the “sanctuary” to be cleansed (i.e., the “cleansing of the sanctuary” – Daniel 8:13-14); whereas most Futurists see the passages in both Daniel 8 and 9 referring to the Jewish people, Israel of the flesh.  They charge that the Historicists, including the Seventh-Day Adventists, the Jehovah’s Witnesses and the Mormons, have made a fundamental assertion that the prophecies found in Daniel 8 and 9 and other places in the Book of Daniel have reference to the “believing people of God” (i.e., today’s Church).  However, Premillennialism-style Futurists counter:  “Seventy weeks are determined for your people and for your holy city” (Daniel 9:24).  The “Battle for the Sanctuary” took place in history past between the Hellenizing efforts of Antiochus IV Epiphanes and the Maccabeans (i.e., Jews) between 171 B.C. and 164 B.C. but Antiochus IV Epiphanes was but “a type of the Antichrist of the last days, as well as of all godless world rulers who actively oppose God’s people.”(Spirit-Filled Bible, p.&nbsp;1133, ref. Daniel 8:9-14)

Historicism sees the Church as the “sanctuary” to be cleansed (i.e., the “cleansing of the sanctuary” – Daniel 8:13-14); whereas most Futurists see the passages in both Daniel 8 and 9 referring to the Jewish people, Israel of the flesh.  They charge that the Historicists, including the Seventh-Day Adventists, the Jehovah's Witnesses and the Mormons, have made a fundamental assertion that the prophecies found in Daniel 8 and 9 and other places in the Book of Daniel have reference to the “believing people of God” (i.e., today's Church).  However, Premillennialism-style Futurists counter:  “Seventy weeks are determined for your people and for your holy city” (Daniel 9:24).  The “Battle for the Sanctuary” took place in history past between the Hellenizing efforts of Antiochus IV Epiphanes and the Maccabeans (i.e., Jews) between 171 B.C. and 164 B.C. but Antiochus IV Epiphanes was but “a type of the Antichrist of the last days, as well as of all godless world rulers who actively oppose God’s people.”(Spirit-Filled Bible, p.&nbsp;1133, ref. Daniel 8:9-14)

Therefore, some within Premillennialism Futurism (Christian eschatology) affirm that the 2300 days of Daniel 8:14 have not yet occurred and refer to the future sacerdotal rites of a yet future [[Third Temple]] to be built during Daniel's Prophecy of Seventy Weeks - which also is yet future.  The "reign of the Beast" (See:  [[Abomination of Desolation]]) commences at the midpoint of Daniel's Prophecy of Seventy Weeks and thus ensues in "days" (as in the "evening and morning" (Daniel 8:14)) the 1290 days of "desolations" or "abominations" (Daniel 12:12).  These "desolations" or "the host to be trampled underfoot" (Daniel 8:13) must be calculated by adding the days of the "daily sacrifices" in a restored Third Temple, yet future, to the "days of desolation" or 1010 (days of sacrifice) + 1290 (days of desolations) = 2300 days:  "'How long will the vision be, concerning the '''daily sacrifices and the transgression of desolation''', the '''giving of both the sanctuary and the host to be trampled underfoot'''?'  and he said to me, 'For two thousand three hundred days; then the sanctuary shall be cleansed.'" These eschatologists conclude that the Prophecy of Seventy Weeks is directed to Jews in a regathered Israel in the "latter days" ("Seventy weeks are determined for '''your people''' and for '''your holy city'''" - Daniel 9:24).

Therefore, some within Premillennialism Futurism (Christian eschatology) affirm that the 2300 days of Daniel 8:14 have not yet occurred and refer to the future sacerdotal rites of a yet future [[Third Temple]] to be built during Daniel's Prophecy of Seventy Weeks - which also is yet future.  The "reign of the Beast" (See:  [[Abomination of Desolation]]) commences at the midpoint of Daniel's Prophecy of Seventy Weeks and thus ensues in "days" (as in the "evening and morning" (Daniel 8:14)) the 1290 days of "desolations" or "abominations" (Daniel 12:12).  These "desolations" or "the host to be trampled underfoot" (Daniel 8:13) must be calculated by adding the days of the "daily sacrifices" in a restored Third Temple, yet future, to the "days of desolation" or 1010 (days of sacrifice) + 1290 (days of desolations) = 2300 days:  "'How long will the vision be, concerning the '''daily sacrifices and the transgression of desolation''', the '''giving of both the sanctuary and the host to be trampled underfoot'''?'  and he said to me, 'For two thousand three hundred days; then the sanctuary shall be cleansed.'" These eschatologists conclude that the Prophecy of Seventy Weeks is directed to Jews in a regathered Israel in the "latter days" ("Seventy weeks are determined for '''your people''' and for '''your holy city'''" - Daniel 9:24).

The Tribulation Network}}</ref> (March 27, 2005) identifies the future Antichrist as the product of Greco-Roman man or a future leader of the West—tracing the portions of Daniel 7 and 8 to the beast of Revelation 11 and 13, ascending from the sea as a composite of a final [[Gentile]] World Power comprised of the same animal-empire descriptions found in Daniel ("Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion" - Revelation 13:2a).   

The Tribulation Network}}</ref> (March 27, 2005) identifies the future Antichrist as the product of Greco-Roman man or a future leader of the West—tracing the portions of Daniel 7 and 8 to the beast of Revelation 11 and 13, ascending from the sea as a composite of a final [[Gentile]] World Power comprised of the same animal-empire descriptions found in Daniel ("Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion" - Revelation 13:2a).   

It is within the context of a future Prophecy of Seventy Weeks that the final week is separated out from the original 69 weeks (just as the first and second comings of Christ have a "gap" - even so, the final week is separated from the original 69 weeks; hence, the "gap").  The final week is broken up into two parts (the initial 1260 days of the prevailing testimony of the [[Two Witnesses]] until the "middle of the week" being the [[Abomination of Desolation]] and the final 1260 days (or 42 months; time, times and half a time; 3.5 days (Rev. 11:9, 11) of the "reign of the Beast" being the latter half of the week, with 30 days until the 1290th day (Daniel 12:11) being the period known as the "Wrath of the Lamb" or "Wrath of God."  It is this Beast - now inhabited by Satan as the second "son of perdition" who shall desecrate the [[Third Temple]] and begin his beastly reign for 1,290 days (Daniel 12:11).  But, as Antichrist, prior to his reign as the Beast, he will "make a covenant with the many (i.e., Israel’s majority) for one week, but in the middle of the week he shall bring an end to sacrifice and offering" (Daniel 9:27).  The final 45 days beyond the 30 days (comprising a total of 75 days beyond the final week of Daniel's Prophecy of Seventy Weeks commences with the Second Coming of Christ and the unveiling of Messiah to Israel prior to the literal Millennium or 1,000-year rule and reign of Messiah - this is the time of "Blessed is he who waits, and comes to the one thousand three hundred and thirty five days" (Daniel 12:13).  The 2300 days is part and parcel of these aforementioned time frames - totally integrated into Daniel's Seventieth Week, extending from the commencement of the renewed and rededicated [[Third Temple]] and its sacerdotal rites to 30 days past the close of the Seventieth Week itself.

It is within the context of a future Prophecy of Seventy Weeks that the final week is separated out from the original 69 weeks (just as the first and second comings of Christ have a "gap" - even so, the final week is separated from the original 69 weeks; hence, the "gap").  The final week is broken up into two parts (the initial 1260 days of the prevailing testimony of the [[Two Witnesses]]) until the "middle of the week" being the [[Abomination of Desolation]] and the final 1260 days (or 42 months; time, times and half a time; 3.5 days (Rev. 11:9, 11) of the "reign of the Beast" being the latter half of the week, with 30 days until the 1290th day (Daniel 12:11) being the period known as the "Wrath of the Lamb" or "Wrath of God."  It is this Beast - now inhabited by Satan as the second "son of perdition" who shall desecrate the [[Third Temple]] and begin his beastly reign for 1,290 days (Daniel 12:11).  But, as Antichrist, prior to his reign as the Beast, he will "make a covenant with the many (i.e., Israel’s majority) for one week, but in the middle of the week he shall bring an end to sacrifice and offering" (Daniel 9:27).  The final 45 days beyond the 30 days (comprising a total of 75 days beyond the final week of Daniel's Prophecy of Seventy Weeks commences with the Second Coming of Christ and the unveiling of Messiah to Israel prior to the literal Millennium or 1,000-year rule and reign of Messiah - this is the time of "Blessed is he who waits, and comes to the one thousand three hundred and thirty five days" (Daniel 12:13).  The 2300 days is part and parcel of these aforementioned time frames - totally integrated into Daniel's Seventieth Week, extending from the commencement of the renewed and rededicated [[Third Temple]] and its sacerdotal rites to 30 days past the close of the Seventieth Week itself.

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Substantiating Lang’s thesis on the 2300 days:

Substantiating Lang's thesis on the 2300 days:

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The fact that Jesus quotes Daniel’s prophecy of the “Abomination of Desolation” as yet future, adds credibility to its futurity (See Daniel 8:11-14; 9:24-27; 11:20-45; 12:1-13).  These passages are not fulfilled in part or the whole (Matthew 24:15; Mark 13:14) as foreseen by Jesus.  Furthermore, the writings of John in the Revelation, according to Futurism, claims that Preterism must resort to bending the writing of John’s Revelation prior to 70 A.D., instead of its post-70 A.D. writing under the persecution of Emperor Domitian (81 A.D. – 96 A.D.), which makes the 70 A.D. date of the “Abomination of Desolation” chronologically impossible; and, a whole host of Revelation’s precisions obsolete or, at best, allegorized by the Amillennialism.

The fact that Jesus quotes Daniel's prophecy of the “Abomination of Desolation” as yet future, adds credibility to its futurity (See Daniel 8:11-14; 9:24-27; 11:20-45; 12:1-13).  These passages are not fulfilled in part or the whole (Matthew 24:15; Mark 13:14) as foreseen by Jesus.  Furthermore, the writings of John in the Revelation, according to Futurism, claims that Preterism must resort to bending the writing of John's Revelation prior to 70 A.D., instead of its post-70 A.D. writing under the persecution of Emperor Domitian (81 A.D. – 96 A.D.), which makes the 70 A.D. date of the “Abomination of Desolation” chronologically impossible; and, a whole host of Revelation's precisions obsolete or, at best, allegorized by the Amillennialism.

    

    

The passages in Daniel 8 through 12, according these futurists refer to National Israel, not exclusively to the Church (Daniel 8:14—“then the sanctuary shall be cleansed”); likewise is their understanding of this “cleansing” directly associated with the second advent of Christ, which indeed is the case (but His cleansing of the temple is directly connected with Daniel 12:12 and the 1,335th Day); however, its implications concerning Israel’s ramifications are wholly disregarded—for in their eyes, the book of Daniel, in the main, excludes the “previous” “your people and for your holy city” (Daniel 9:24—i.e., the Jews) and, based upon the Amillenarian backgrounds of these original proponents of Adventism and ultimately Jehovah’s Witnesses and even Mormonism, they wholly appropriate all the promises made to National Israel, and, like St. Augustine, Origen, and other eschatological systems of interpretation (i.e., the Postmillennialism, Preterists) simply configured a belief systems which borders on, or explicitly embraces, suppercessionism.

The passages in Daniel 8 through 12, according these futurists refer to National Israel, not exclusively to the Church (Daniel 8:14—“then the sanctuary shall be cleansed”); likewise is their understanding of this “cleansing” directly associated with the second advent of Christ, which indeed is the case (but His cleansing of the temple is directly connected with Daniel 12:12 and the 1,335th Day); however, its implications concerning Israel's ramifications are wholly disregarded—for in their eyes, the book of Daniel, in the main, excludes the “previous” “your people and for your holy city” (Daniel 9:24—i.e., the Jews) and, based upon the Amillenarian backgrounds of these original proponents of Adventism and ultimately Jehovah's Witnesses and even Mormonism, they wholly appropriate all the promises made to National Israel, and, like St. Augustine, Origen, and other eschatological systems of interpretation (i.e., the Postmillennialism, Preterists) simply configured a belief systems which borders on, or explicitly embraces, suppercessionism.

==See also==

==See also==