As we noted last week, the traditional approach to Daniel 11—whether Historicist, Dispensationalist, or Preterist—is to impose multiple frames of reference on the text, and then to interpret the chapter through those additional frames. One frame of reference—the only one explicitly identified in the chapter—is the Alexandrian Frame, centered on Alexander’s divided empire (Daniel 11:4). To this there is then added a Judæan Frame, centered on Israel, and then sometime later an Eschatological Frame, centered on the geographic location of a future antagonist who could be Antiochus IV, Imperial Rome, the Turks or Papal Rome, depending on the interpretation. The text does not so much as even hint at this shifting frame of reference, and yet it has been imposed upon Daniel 11 universally for almost two millennia to make sense of the chapter. Ironically, those additional frames of reference have had the opposite of the intended effect and have actually prevented us from making sense of it. Continue reading When North was North… →

Within the library of apocalyptic literature, Daniel’s visions certainly occupy a shelf of their own.  And yet his visions could conceivably be further subdivided into three different genres: the Dynastic, the Mosaic, and the Cardinal. Such a distinction between the three types of Daniel’s visions makes chapter 11 stand out in stark relief compared to the others, both in style and in content. When the unique aspects of the chapter are so recognized, chapter 11 is shown to be a continuous, uninterrupted narrative that was entirely fulfilled during the period of Greek rule that is signified by the Bronze, Leopard and He-goat periods of Daniel’s other visions. Continue reading The Shifting Frame →

The Taurus Mountains of Asia Minor were formed long ago by the collision of the European, African and Arabian tectonic plates. They climb out of the the quiet shores of Lake Eğirdir in the west like a youth emerging from a refreshing swim, and then stand up and run on a southeasterly course toward the Bay of Pamphylia on the southern coast. Here they have left only a narrow sliver of arable land as a gift to the brigands and pirates who would one day terrorize the shipping lanes of the Mediterranean from the isolated cove. From Pamphylia, the mountains have come to full stature and tightly hug the shoreline, their feet playing in the waves of the Mediterranean. They form an imposing and deadly barrier to any who might dare to approach them. As an indication of the relative speed of the colliding plates, the Taurus as viewed from Cyprus (shown above) appear almost as a towering cliff or as a cresting wave of rocks about to crash down upon the watery plain of the Mediterranean. Now nearing  Cilicia the rocky crags have briefly turned due east and then, as if losing interest in the sea, proceed northeasterly, leaving the plains of Cilicia as another gift to the pirates, situated as they were between the Taurus mountains of Asia Minor and the Amanus mountains of Syria.  Here at Cilicia the Taurus mountains become the Anti-Taurus, and continue on their course until they reach the southeastern shores of the Black Sea to be united with their sister range, the Pontic Mountains that have served in a similar capacity along the northern coast. Continue reading The Bounds of their Habitation →

As we have highlighted in the preceding weeks, when examined in their context, the events of Daniel 8 and 9 culminate in the rise and fall of Antiochus IV, king of Syria, from 175 – 163 B.C.. The context of Daniel 9 is fundamentally Mosaic rather than Messianic, and its basis is the Leviticus 26 Protocol. The fulfillment of Daniel 9 is found in the restoration of the Temple under the First Covenant, using Ezekiel’s instructions, as we described in All the Evenings and Mornings. Notably, the background of the successive chastisements prescribed in Leviticus 26 is Jewish idolatry, sabbath violations, and profanation of the sanctuary (Leviticus 26:1-2). The objective of the successive chastisements under Leviticus 26 is that the Jews “confess their iniquity, and the iniquity of their fathers,” and that “their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity” (Leviticus 26:40-41). As Ezekiel prescribed to the Jews in captivity, “if they be ashamed of all that they have done” they will restore the Temple in accordance with “the pattern” he was given for them (Ezekiel 43:11), and as Gabriel prophesied, the final outcome of the Seventy Weeks was that the Temple would be anointed in accordance with the instructions in Exodus 40 (Daniel 9:24). In 164 B.C., in what would become the first celebration of Hannukha, the Jews finally rededicated the Temple as prescribed and prophesied. It was the conclusion of the Seventieth Week of Daniel 9, the objective of which was for the Jews to repent of their idolatry, sabbath violations and sanctuary profanations, by restoring the Mosaic order according to Ezekiel’s pattern. These events were prophesied to occur under the period of Greek rule, in the aftermath of the four-way division of Alexander’s empire, as described in Daniel 8. Having laid this groundwork, including the Reduction of the Diadochi last week, we now proceed with an analysis of Daniel chapter 8. Continue reading The Rise of Antiochus IV →

One of the most critical phases in Western Civilization is the period of post-Alexandrian Greece prior to the rise of Rome. It is the period following Alexander’s death in 323 B.C. when his kingdom was divided, leading up to the period of Rome’s dominance on the world stage. That period weighs heavily in any discussion of Danielic eschatology, especially Daniel chapters 8 and 11, because in those chapters, he prophesies about exactly that period in history—the division of Alexander’s kingdom and the wars that followed. The fulfillment of Daniel’s prophecies of the period are foundational to Christian eschatology, and much of what John saw in Revelation draws on the imagery and symbolism of Daniel’s several visions of the post-Alexandrian Greek empire. For this reason, a comprehensive Christian eschatology cannot be developed without knowledge of the era. And yet, from an historiographical perspective, it is one of the darkest periods in human history, for very little written evidence exists from which a complete story can emerge. Thus, at the period in history when our need for data is most critical, the historical record is least generous.
Continue reading Reduction of the Diadochi →

When we left off in our last post, we concluded that while the Little Horn of Daniel 8 and the Little Horn of Daniel 7 share much in common, the Scriptures nonetheless differentiate between the two. Although they are both similarly hostile to God’s holy people (Daniel 8:24, 7:25), they are nevertheless distinguished one from the other, separated in time by the succession of empires. The Little Horn of Daniel 8 is Greek in identity and the Little Horn of Daniel 7 is Roman. Among the significant differences between the two, one of the most prominent is the period of persecution by the Little Horn of Daniel 8. The duration of his persecution is described in terms of literal days: “Unto two thousand and three hundred evenings and mornings” (Daniel 8:14). As with the days of creation (Genesis 1), “the evening and the morning” is one literal day, and 2,300 such evenings and mornings is 2,300 literal days. Those 2,300 literal days all occur within the One Week of Daniel 9:27; the 1,290 days of Daniel 12:11 all occur within those 2,300 literal days; and the 1,290 literal days, plus an additional 45 literal days, comprise the 1,335 literal days of Daniel 12:12. Our objective this week is to identify those three periods of literal days— all the evenings and mornings.  Continue reading All the Evenings and Mornings… →

In the last two weeks, we have laid the foundation for an analysis of the Seventieth Week of Daniel. In The Leviticus 26 Protocol, we showed that the Seventy Weeks of Daniel 9 are inextricably related to the Seventy Year chastisement described in Jeremiah 25 and 29. The latter chastisement (Seventy Weeks of Years) is a seven-fold prolongation of the former chastisement (Seventy Years) and thus, the Weeks and Years must in some way share a common point of beginning. In our follow up article, Rightly Dividing the Weeks, we showed that Gabriel, in explaining the vision to Daniel, divided the Seventy Weeks into three subsets—the Sixty-two, the Seven and the One. The Seven Weeks (587 – 538 B.C.) ran concurrently with the Sixty-two (605 – 171 B.C.), which was only possible if Gabriel had first “divided” the Weeks, which is precisely what he did when he announced them to Daniel. That is why the “anointed” is described as being “cut off” after the Sixty-two Weeks (Daniel 9:26), rather than after the often alleged, but Scripturally untenable, “Sixty-nine.”

What follows upon the description of the Sixty-two Weeks is the most detailed description of any Week in the ninth chapter of Daniel. What we will demonstrate is that the Seventieth Week of Daniel was fulfilled between 171 and 164 B.C., in the period of Greek rule over Israel. As we shall also demonstrate, Jesus acknowledged the past fulfillment of Daniel’s Seventieth Week when He instructed His audience in Matthew 24:15 and Mark 13:14 to watch carefully for the soon return of the Abomination of Desolation to the Holy Land.
Continue reading The Seventieth Week of Daniel 9 →

When we left off last week with The Leviticus 26 Protocol, we mentioned that Gabriel had multiplied the Seventy Year Babylonian Exile in accordance with Leviticus 26 to arrive at Seventy Weeks of Years in Daniel 9:24. As specified in the Law of Moses, Israel had been punished for disobedience, and when Israel still would not hearken unto the Lord, her punishment was multiplied seven-fold. But Gabriel had done more than that. He had multiplied the Seventy Years, but then he divided the Seventy Weeks. Although Gabriel announced the “Seventy Weeks” in Daniel 9:24, he never mentions them in those words again, and instead describes the prophecy in three subsets of Weeks. He speaks of the Seven Weeks (Daniel 9:25), the Sixty-two Weeks (Daniel 9:25,26) and the One Week (Daniel 9:27), but never again of the Seventy. That division is reflected clearly in the text, but many translations and interpretations have long since obscured the meaning by trying to put the Seventy Weeks back together again.
Continue reading Rightly Dividing the Weeks →

When approaching the prophecy of the Seventy Weeks in Daniel 9, the ancient and frequent temptation has been immediately to rush forward to the last four verses of the chapter and read about “Messiah the Prince” Who will come (Daniel 9:25) and “confirm the covenant” (Daniel 9:27) to “make an end of sins,” “make reconciliation for iniquity,” and bring about “everlasting righteousness” (Daniel 9:24). In other words, the temptation is to read the chapter in a Messianic context. Once it is established that Daniel 9 is a Messianic prophecy, all that remains is somehow to make the numbers of the prophecy work out.

Continue reading The Leviticus 26 Protocol →