Seventh-day Adventist eschatology (Daniel's prophecies)

Seventh-day Adventist eschatology is based on their interpretation of the prophecies of Daniel, Revelation and other prophecies in the Bible. While the original article contains a cursory and superficial overlook of the prophecies, this secondary article provides a vital, more comprehensive look at the Seventh-day Adventist (SDA) interpretation of Daniel's prophecies that would otherwise make the original article overly large.

Seventh-day Adventists believe that the Book of Daniel was written in the 6th century BCE by the prophet Daniel. They believe that the prophecies contained in the book are actual foretelling of future history by God using symbols. They believe that the four main prophecies in chapters 2, 7, 8 and 11–12 are parallel to each other and cover the history of the world from the time of Daniel down through the present and on to the future Kingdom of God. They use the historicist method in interpretation of the prophecies.

Overview of Daniel's prophecies

The book of Daniel contains several apocalyptic visions and dreams that SDAs believe are prophecies from God about future human history. They are:

Chapter 2: King Nebuchadnezzar sees in a dream a multi-metal statue that is destroyed by a rock from the heavens.
Chapter 7: Daniel sees in a dream a series of fantastical beasts walking out of a sea followed by a celestial judgment and the setting up of God's kingdom.
Chapter 8: A great ram, a very great goat and an exceedingly great horn portray succeeding kingdoms followed by the cleansing of the sanctuary.
Chapter 9: Gabriel's chronological vision of the 70-weeks.
Chapter 11: This vision, different from the first three, tells of conflicts between Kings of North and South down to the kingdom of God.

What follows is what SDAs believe is the meaning of these dreams and visions.

Method of Interpretation

Seventh-day Adventists believe that the Bible is true and accurate. They approach 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."[1][2][3] From its beginnings, the Seventh-day Adventist church has followed – like the Protestant Reformers[4] – the historicist method of prophetic interpretation to explain symbols and their meaning. Use of this method lead the Protestant reformers to be unanimous in their protest against papel Rome. Bible prophecy interpreted in this manner was the rallying point and the battle cry that made the Reformation seemingly unconquerable.[5] However, following the public humiliation of the October 22, 1844, Great Disappointment, there was widespread abandonment of historicism in eschatology among Protestant and Evangelical churches in favor of the new Dispensationalism. The Seventh-day Adventists are among the few larger groups that still adhere to a historicist interpretation of Bible prophecy.[6][7]

Historicism

The historicist method perceives the prophecies of Daniel as being sequentially fulfilled throughout history, ranging from the past, through the present, to the future. It is sometimes called the 'continuous historical' view.[8] This method starts with chapter 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 thereby scaled down to a very modest subheading under the Greek kingdom.[9] "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."[10]

Anti-Christian Porphyry's contrary method (c. 270 AD)

Anti-Christian Porphire Sophiste, in a French 16th-century engraving

There are, in essence, only two methodologies used to interpret the prophecies of Daniel, the historical method of the early church fathers and the Protestant Reformation as opposed to Porphyry's method and its legacy mentioned below.

Porphyry (A.D. 233 – c. 304) was a Syrian sophist and Neoplatonic philosopher, born at Batanaea in Syria, and died at Rome. He studied under Plotinus, who developed the Neoplatonic system. Porphyry became a teacher of philosophy at Rome, then, while in Sicily he composed a treatise (A.D. c. 270) consisting of fifteen books entitled Adversus Christianos (Against the Christians). Books 12 and 13 were devoted to an examination of the prophecies of Daniel.[11] In his day, his work had no real influence and the view that Daniel wrote Daniel was pervasive during the Middle Ages. Christians and Jews, Catholics and Protestants, were in general agreement that the book was written in the sixth century B.C.[12]

Jerome (A.D. c. 347 – 420) believed that Porphyry attacked the prophecy of Daniel because Jews and Christians pointed to historical fulfillment of the prophecies as a persuasive argument against heathen positions. For Porphyry, Daniel must be disproved in order to block the strength of the predictions about Jesus, specifically those with ordered lists of kings and the time of His arrival, even to counting the years—a comment on the seventy-weeks prophecy. So, Porphyry proposed a unique invention that has become the only other method of interpretation of Daniel. All modern, non-historicist methods are based solidly on Porphyry's concept. He suggested that the book of Daniel was written by some unknown Jewish redactor who, during the time of Antiochus Epiphanes, (d. 164 B.C.), collected the traditions of Daniel's life and then wrote a history of current events but in the future tense, incorrectly dating them back to the 6th century BC. The general attack against the early date is focused primarily on chapter 11, which, it was broadly assumed, offers an elaborate description of the era of Antiochus Epiphanes and the Maccabean Wars.[13]

"Daniel did not predict so much future events as he narrated past ones. Finally what he had told up to Antiochus contained true history; if anything was guessed beyond that point it was false, for he had not known the future."
— Porphyry, Translated from Jerome, Commentaria in Danielem prologus, in Migne, PL, vol. 25, col. 491[11]

Thus Porphyry's scheme—the oldest as well as most impressive straightforward attack on Daniel—was founded on the purported falseness of Daniel's prophecies. He threw his full force against the book of Daniel, realizing that if this mainstay of faith were weakened, the entire makeup of prophecy could collapse, because the times and symbols of Daniel are found in the Revelation of the New Testament. Also, if the author was not Daniel, then he lied on a colossal scale, attributing to God prophecies never given, and claiming imaginary miracles. If Daniel's authorship could be shown to be false, then Jesus Himself would be guilty of supporting a pretender. (Matthew 24:15)[14]

Porphyry's Legacy

According to Froom, Porphyry's attack was so good he left his successors little to improve. After lying largely dormant for more than a thousand years, his argument concerning Anitochus Epiphanes was used against the Protestant Reformation.[15] The sixteenth-century Protestant historicist interpretations of Daniel and Revelation shook the Roman Catholic Church, and in response the Catholic Counter-Reformation of the sixteenth and seventeenth centuries promoted two different and mutually exclusive systems of prophetic interpretation: preterism and futurism, which had the effect of deflecting the timeline of prophecy from condemning the papal system.[8]

Preterism

Preterists and non-preterists have generally agreed that the Jesuit Luis del Alcázar (1554–1613) wrote the first systematic preterist exposition of prophecy – Vestigatio arcani sensus in Apocalypsi (published in 1614) – during the Counter-Reformation. This view states that the book of Daniel was written by someone other than Daniel against the background of contemporary events during the oppression of Antiochus Epiphanes. It repudiates the miracle of prediction and offers the "more reasonable" and "elegant" "vaticinium_ex_eventu". (i.e., "foretelling" what has already occurred). The book of Daniel is thus seen as a work of fiction written during the Maccabean period to encourage resistance against tyranny. All of Daniel's prophecies are "fulfilled" during the second century B.C. The book of Daniel is not expected to be historically accurate or true to the sixth century B.C. setting it describes.[16][17] It eschews the idea of a millennium entirely.[6]

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 previous prophecies. Most of chapter 11 is assumed to deal with Antiochus Epiphanes who ruled the Seleucid kingdom from approximately 175 to 164 B.C. He is then read back into the other prophecies of chapters 8, 7, and 2. Antiochus Epiphanes becomes the all-encompassing figure of Daniel's prophecies, and Papal Rome is removed from the interpretation .[9]

Futurism

Lacunza through the eyes of 19th century artist Alexander Ciccarelli

The Futurist view was proposed by two Catholic Jesuit writers, Manuel Lacunza and Francisco Ribera during the Counter Reformation. Lacunza's La venida del Mesías en gloria y majestad was secretly printed in Cadiz in 1810 or 1811 under the Jewish pseudonym of Rabbi Juan Josaphat ben-Ezra. . . . It grew in popularity in the 19th and 20th centuries.[18]

The futurist view considers much of Daniel's prophecies as still future and as yet unfulfilled. The futurist interpreters also begin in the past, starting Daniel's prophecies with the historical sequence. But they then jump over the entire Christian era and place the main fulfillment in the last seven years of earth's history. Again, Papal Rome is passed over in interpretation.[8]

This method is nearly the reverse of Preterism by projecting nearly all prophecies into the future. Especially concerning the 70 weeks of years. Daniel 9:24–27. A gap of about 20 centuries is inserted between the end of the 69th week at Christ's death and the final week moved to the time of the end.[10] It focuses on the tribulation period of the unrighteous left behind to be punished by suffering through the chronology of wars and famines laid out in Revelation.[6]

Dispensationalism

A classic example of using Futurism 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 inserted between the end of the 69th week a Christ's death and the 70th week at the time of the end.[10]

Modern historical-critical scholarship

Johann Salomo Semler

In modern times Porphyry's thesis was raised again, introduced by Johann Salomo Semler (d. 1791) and Wilhelm A. Corrodi (d.1798).[12] It was adopted by Edward Gibbon and the English deist Anthony Collins. Modern criticism has imitated essentially the same contention projected by Porphyry.[19]

Modern, historical-critical scholarship claims that no one but a contemporary of Antiochus Epiphanes, could present the true events of the era so accurately. The writer of the book of Daniel must have been well informed and one who desired to give courage to his people during Maccabean times. He must, they assert, have taken the fabled name Daniel as his pseudonym to give greater credence to persuade his readers.[12]

Additional credibility for this view has been asserted by the fact that the book of Daniel is not listed among the "prophets" in the Jewish canon; nor is Daniel mentioned in the book of Ecclesiasticus (Sirach, c. 190–170 B.C.) as of any importance. Thus the book of Daniel must have been written about 165 B.C.[12]

As Historical criticism came into its own, many scholars agreed to the late date for the book of Daniel. Criticism of Daniel is based on the supposition that religious ideas are but natural evolution in human thought. Under such a fundamental assumption the direct participation of a supernatural person who can disclose providential will as depicted in prophecy is impossible. According to modern scholarship, writings that contain prophetic objects are at best considered to be pious fiction, in which the writer deliberately mislead by using the future tense to pretend to foretell the future; while actually he is but recounting past and current events.[12]

Current examples of Porphyry's method as used by historical-critical.

Summary of methodologies

According to SDA Doukhan, 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."[10] The vast majority of modern commentators and critical scholars take the position that God does not interfere in human affairs.

The Adventist Church utterly rejects all these positions as having absolutely no value.[16]

1^st Three parallel apocalyptic prophecies

Chapter 2 – Multi-metal statute

The King is shown he is the head of gold.

The rock strikes the statue on its feet.

Survey of text

King Nebuchadnezzar has a dream that 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 to kill them all, but Daniel pleads for one 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." (Daniel 2:32-33) "Your Majesty, you are the king of kings. ... You are that head of gold." (Daniel 2:37–38)

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.[20] "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." (Daniel 2:39–42) The statue was divided into five bodily sections, each representing a kingdom.

The dream ends with the image being smashed to pieces by a large stone. All the minerals – the iron, the clay, the brass, the silver, and the gold – were ground to dust together, 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.

Kingdoms identified in chapter 2

Of the five kingdoms symbolized by the 5 divisions of the body of the image, only one is identified in the text.

1) Head of Gold – Babylon

Chapter	Year	Summary of chapter 2[21][22]
2	602 BC	Head Gold Babylon	Chest & 2 arms Silver	Belly and thighs Bronze	2 Legs Iron	2 Feet with toes Clay & Iron	Rock - Mountain God's unending kingdom left to no other people

Chapter 7 – Four beasts then judgement

Survey of text

The four beasts of chapter 8

During the reign of Belshazzar, the last king of Babylon, Daniel experiences a vision.[23] It has been fifty years since the vision of chapter 2.[24] "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." (Daniel 7:2–3)

The first was like a lion, and it had the wings of an eagle. 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. The third beast looked like a leopard with four heads and four wings on its back. (Daniel 7:4–6)

The Little Horn

The fourth beast was different from the others – terrifying, frightening, and very powerful – with large iron teeth and bronze claws that crushed and devoured it victims and trampled underfoot everything else. It had ten horns on its head. Then a little horn came up among the ten and uprooted three of the others. It was more imposing than the others and had eyes like a man and a mouth that spoke boastfully against the Most High. It oppressed His Holy people, defeating them for a time, times and half a time. It tried to change set times, and the laws. (Daniel 7:7–8, Daniel 7:19–21, 23–25)

Then "thrones were set in place, and the Ancient of Days took his seat. ... The court was seated, and the books were opened." (Daniel 7:9–10) Smith says that this is a divine judgment.[25] The beast was slain because of its boastful words and its body destroyed in fire. The other beasts, who had had their power removed beforehand, continued to live till the end. Then 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. (Daniel 7:11–14)

Literary comparison between chapters 2 and 7

SDA historicist scholars point out the following literary parallels of the same or similar words and phrases between chapters 2 and 7.

Lion (7) = Gold Head (2) 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." (Daniel 2:37–38)

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." (Daniel 7:4)

The related parallel terms are mankind with human being, beast of the field with lion (king of beasts), and bird with eagle.

The parallel is strengthened by a 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, and his advisers and nobles restored him to the throne." (Daniel 4:33–36) According to Smith, the lion therefore denotes, the same kingdom as the head of gold of the great image.[26] And Douchan states, that the first beast, the lion, corresponds to the first kingdom of the statue, namely Babylon.[27]

Bear (7)= Chest & Arms (2) 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.[28]
Leopard (7) = Belly & Thighs (2) 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.[28]
Terrifying beast (7) = Iron Legs (2) The iron legs of the image in chapter 2 are called "a fourth kingdom", (Daniel 2:40) while the corresponding terrifying fourth beast of chapter 7 is the fourth kingdom. (Daniel 7:7)[28]

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." (Daniel 2:40)

Similarly, the terrible beast with iron teeth "will devour the whole earth, trampling it down and crushing it." (Daniel 7:23)[28]

Court tableau (7) = Feet & Toes (2) Between the Kingdom of God and the fourth kingdom the visions differ. In chapter 2 there is the kingdom of feet and toes. (Daniel 2:33 Daniel 2:41–43 In chapter 7 there is a scene of heavenly judgement. (Daniel 7:9–10 Daniel 7:22 Daniel 7:26) Given their literary placement between the fourth kingdom and God's final kingdom, the kingdom of feet and toes and the heavenly judgment are therefore contemporaneous.[29]
Beasts lived to the end (7) = Ground up together in the end (2) All the body part kingdoms of chapter 2 – composed of iron, clay, brass, silver, and gold – were ground to dust together when the Kingdom of God is setup. (Daniel 2:35, Daniel 2:44–45)[30]

Similarly, the first three beast kingdoms of chapter 7, who had had their power removed beforehand, continued to live till the kingdom of God is set up. (Daniel 7:12)[31]

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. (Daniel 7:18, Daniel 7:23) 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. (Daniel 2:44)[32]

Kingdoms identified in chapter 7

Lion – Babylon

None of the beasts are directly identified in chapter 8, however, the Lion, through literary comparisons, is identified by Pfandl as the same Babylon of the golden head in chapter 2.[33]

God's Kingdom

Just as in chapter 2, The final kingdom is God's kingdom that will never be destroyed.(Daniel 2:44)[32] The people of God will receive an everlasting kingdom and possess it forever and ever. (Daniel 7:18 Daniel 7:23)

Chapter	Year	Summary of chapters 2 and 7[21][22]
2	602 BC	Head Gold Babylon	Chest & 2 arms Silver	Belly and thighs Bronze	2 Legs Iron	2 Feet with toes Clay & Iron	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion	Lopsided Bear	4 Headed /4 Winged Leopard	Iron toothed beast w/Little Horn	Judgment scene Beast slain	A son of man comes in clouds Given everlasting dominion He gives it to the saints.[34]

Chapter 8 – The Sanctuary prophecy

Survey of text

For a second time during the reign of Belshazzar, just 3 years later, Daniel receives another dream. This time he is standing beside the Ulai Canal in the city of Susa. (Daniel 8:1–2)

The Ram and Goat of Chapter 8

Before him was standing a ram with two horns, but 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 became great. (Daniel 8:3–4)

Following that, a goat with a uni-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. It was knocked down and trampled by the goat. It could not be rescued by anyone from the very great power of the goat. Yet the large uni-horn is broken off at the height of it power and four prominent horns grow up in its place. (Daniel 8:5–8)

The development of the "little" horn.

Then another horn, a master of intrigue, appeared and grew exceedingly great to the South, East and the Beautiful land. It thought itself to be as great as the host of 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 while truth was thrown to the ground. He considered himself superior, destroyed many and took his stand against the Prince of Princes. Yet, he was destroyed, but not my human power. (Daniel 8:9–12, Daniel 8:23–25)

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." (Daniel 8:13–14)

Literary comparison between chapters 7 and 8

Chapter 8 parallels chapter 7.[35]

Great Ram (8) = Bear (7) The Ram had two horns, one was longer than the other but grew up later. (Daniel 8:3) Smith and Shea say that this compares to the Bear of chapter 7 that was raised up on one of its sides. (Daniel 7:5)[36][28] The Bear had three ribs in its mouth (Daniel 7:5) and the Ram charged toward the [1] west and the [2] north and the [3] south. (Daniel 8:4)[36] Ford said that no animal could stand against the Ram or be rescued from its power, (Daniel 8:4) while the Bear was told to 'Get up and eat your fill of flesh!’ (Daniel 7:5)[37] According to Ford 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.[35]
Very Great He-goat (8) = Leopard (7) Smith declared that the four wings denote celerity of movement even more than the speed of a leopard and that corresponds with the goat seemingly flying from point to point with the swiftness of wind.[38] The four headed leopard of chapter 7 had four wings like a bird (Daniel 7:6) and the Goat crossed the whole earth without touching the ground. (Daniel 8:5)
Exceedingly Great Horn (8) = Terrible Beast with Little Horn (7) The exceedingly great horn is a kingdom, i.e., another horn (Daniel 8:9), a fierce-looking king (Daniel 8:23). This corresponds to the fourth Beast of chapter 7 which is a fourth kingdom (Daniel 7:23). The master of intrigue (Daniel 8:23) is parallel with the Terrifying and frightening and exceedingly powerful (Daniel 7:7), Most terrifying king (Daniel 7:19). The one who will cause astounding devastation (Daniel 8:24), is the same as the one who will devour the whole earth (Daniel 7:23). The Lord's people were given over go it. (Daniel 8:12) This horn was waging war against the holy people defeating them, (Daniel 7:21) , The Holy People will be delivered into his hands. (Daniel 7:25) In both chapters the horn represents a persecutor of history. In both instances its overwhelming triumph precipitates its own destruction. In both cases its warfare is against the cult of Yahweh in particular.[39]

Kingdoms identified in chapter 8
Great Ram = Media/Persia

The great Ram is identified in the text as Media/Persia. (Daniel 8:20)

Very Great He-goat = Greece

The very great He-goat is identified in the text as Greece. (Daniel 8:21)

Exceedingly Great Horn =

The exceedingly great Horn is not identified in the text, but must be greater than Greece and Media/Persia.

Chapter	Year	Summary of chapters 2, 7 and 8.[21][22]
2	602 BC	Head Gold Babylon	Chest & 2 arms	Belly and thighs Bronze	2 Legs Iron	2 Feet with toes Clay & Iron	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion	Lopsided Bear	4 Headed / 4 Winged Leopard	Iron toothed beast w/Little Horn	Judgment scene Beast slain	A son of man comes in clouds Given everlasting dominion *He gives it to the saints.*[34]
8	551 BC		The Great Two-horned Ram Media–Persia	The Very Great Uni- / 4-horned Goat 4 Winds Greece	The Exceedingly Great Little Horn A Master of Intrigue	Cleansing of Sanctuary Leads to:	(Kingdom of God)

SDA historicist interpretation of the parallel symbolized kingdoms

1^st Kingdom: Babylon

Head of gold (c2) = winged Lion (c7)

Head of gold (c2)

A Lion of the Ishtar Gate, Babylon, Iraq.

The Neo-Babylonian Empire under Nabonidus (556–539 BC) father of Nebuchadnezzer.

Seventh-day Adventists interpret the symbol of the head of gold as representing Babylon. Babylon, whose name came from Babili meaning "gate of the gods", was built by Nimrod, whose name meant "he shall rebel. This priest-king of devil worship founded the Babylonian mystery cults and designed the Tower of Babel.[40] Babylon was designed as a counterfeit of the paradise of God. It had a might river running right it and beautiful ornate gardens. The government was an absolute monarchy. The dominion of the king was reminiscent of that which was entrusted to man in the beginning.[41]

Nebuchadnezzar was called king of kings, i.e., the world's emperor. He ruled over not only human beings but all the beast of the field and the birds of the air.[42] In the statement "You are the head of gold" Nebuchadnezzar is taken for the empire itself.[41]

Under Nebuchadnezzar, Babylon was the recognized center of wealth and glory. Gold flowed into it from all the provinces of the empire. The immense treasures gathered by King Solomon and brought to Jerusalem were confiscated and carried to Babylon It was the wealthiest city of its time.[40] Gold is peculiarly appropriate to represent the Babylonian empire of Nebuchadnezzar. More so than a writer in the Maccabean age would likely know.[43]

According to writers of the day, the temple walls of Merodach's cell was made "to glisten like suns." The hall was overlaid with shining gold, lapislazuli, and alabaster. Nebuchadnezzar overlaid "with bright gold the chapel of the lordship which a former king had fabricated in silver." The roofing of E-kua was covered with "bright gold" as was the cell of Nebo at Borsippa. "Magnificence and display form the characteristics of the golden kingdom."[44]

Herodotus reported: "In the temple of Babylon there is a second shrine lower down, in which is the great sitting figure of Bel, all of gold on a golden throne, supported on a base of gold, which a golden table standing beside it... In the time of Cyrus there was also in this sacred building a sold golden statue of a man some fifteen feet high... I was told by the Chaldeans that to make all this more than twenty-two tons of gold were used."[45][46]

After Nebuchadnezzar died in 562 BC the Babylonian empire ran rapidly downhill.[47]

Winged Lion (c7)

Although the lion is not identified in the text, Seventh-day Adventists identify the Lion with the same kingdom as the Head of Gold — Babylon — because of literary similarities.[33] Smith says, "From these symbols we may easily deduce that Babylon was the kingdom of the lion."[48] 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."[49]

Shea says that the wings on the back of the lion symbolically gave it the rapidity of flight. That speed was demonstrated in Babylon's early conquests under Nebuchadnezzar. But speed on the battlefield declined and conquests grew scare as the kingdom shrunk under weaker kings—the wings had been ripped off.[50] It was lifted up on two feet and a human mind was a given it.[51] Its glory was short-lived. In just 70 years it was conquered by the Persians.[40] Although Daniel's attention switched to the next beast, the lion did not leave the scene.[24]

Chapter	Year	Summary of SDA historicist Interpretation of chapters 2 and 7[21][22]
		1^st Kingdom 612 - 339 BC
2	602 BC	Head Gold Babylon ↓	Chest & 2 arms Silver	Belly and thighs Bronze	2 Legs Iron	2 Feet with toes Clay & Iron	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion (Babylon)	Lopsided Bear	4 Headed /4 Winged Leopard	Iron toothed beast w/Little Horn	Judgment scene Beast slain	A son of man comes in clouds Given everlasting dominion He gives it to the saints.[34]

2^nd Kingdom: Medo-Persia

Chest and arms of silver (c2) = Bear (c7) = great Ram (c8)

Great Ram (c8)

A ram, having one horn larger than the other, charged from the east with great power to the North, West and South.[52] It is identified in the text as the Medo-Persian empire. Ram motif appears throughout Persian culture. Persian kings were crowned with a ram's head of Gold jeweled with precious stones, their silver coins carried the figure of a ram,[53] and the ram motif was often used in their architecture.[54]

Map of the path of Cyrus the Great during his 539 BC invasion of Babylonia.

Shea comments that the ram represented both the kings of Media and Persia who were intermarried and living on the Iranian plateau. The smaller group, Persians, lived to the south and the stronger and larger group of Medes lived in the north.[55] In the sixth century BC the up and coming king, Cyrus, succeeded in conquering the Medes, fusing them into a combined Media-Persia empire.[56] Cyrus lead both parties in 547 BC to the North to conquer Lydia in ancient Turkey. He then conquered Babylon to the West in 539 BC.[55] After a reign of 7 years, Cyrus left the kingdom to his son Cambyses, who reigned 7 years 5 months.[57] To the South, Cambyses conquered Egypt in 525 BC.[55] Under Darius the Great and Xerxes the Persian empire attempted to conquer Greece, but the Greeks defeated them at Marathon (490 BC), Salamis (480 BC) and Platea (479 BC).[58] Darius Codomannus was the last of the Persian kings. It was his misfortune to contend with another great historical figure — Alexander the Great. The deciding point was reached during the Battle of Gaugamela in 331 BC where the Grecians, though outnumbered 20 to 1 against one million men, won a decisive victory. Alexander became absolute lord of the Persian Empire.[57]

Viewed from a Biblical standpoint, the principal event under the Babylon Empire was the captivity of Jerusalem. Under the Medo-Persian kingdom it was the restoration of Israel back to their own land. After taking of Babylon, Cyrus, as an act of courtesy, assigned the first place in the kingdom to his uncle, Darius, in 538 BC But two year later Darius died and Cyrus became sole monarch of the empire. That very year was Israel's seventieth year of captivity. Cyrus issued his decree for the returned of the Jews and the rebuilding of their temple. This was the first of the decrees that resulted in the restoration and building of Jerusalem, which was completed in the 7th year of Artaxerxes.[59]

Chest and arms of silver (c2)

The inferior kingdom of silver has two arms that SDAs understand to represent the kingdoms of Media and Persia. Media and Persia were inferior to Babylon during most of Nebuchadnezzar's life time, but became united and linked to Lydia by Cyrus.[60] They were not inferior with respect to power, for they conquered Babylon. And not in extent, for Cyrus subdued all the East from the Aegean Sea to the Indus River, thus garnering a more extensive empire.[61] Daniel said in Aramaic "After you shall arise another kingdom downward from you, earthward from you," that is, downward in quality but earthward in extent, occupying more land surface.[62]

Medo-Persia was inferior to Babylon in wealth luxury, magnificence and complexity of civilization.[46][59] While the culture of Babylon was renowned throughout the ancient world, that of the Medes and Persians was looked down upon as rustic and primitive. The written Babylonian language went well back into the third millennium BC. And that rich heritage of language brought with it all of the science, religion and culture of the Babylonian empire. The Persians had no written language until the time of their empire. Old Persian was created by the Persians kings to use in inscribing monuments. They more commonly used Elamite for keeping records.[63] They conquered Babylon in 539 BC.[60]

"Magnificence and outward show were exchanged for treasure collected by taxation and hoarded up for the sinews of war when occasion should require."[64] Xerxes inherited immense hoards of silver from his father Darius the Great.[62] In Aramaic the word for money, Keseph, is the same as is used for silver.[62][65] The Persians used sliver in their taxation system. Each satrapy paid its tribute in silver talents except that of the Indian satrapy, which paid in gold.[46] The kings grew extremely wealthy in silver.

The Medo-Persian empire continued for a while to expand in wealth, power and size (adding Egypt), but like Babylon went into decline; In 331 BC it was vanquished by Alexander the great.[60]

Bear (c7)

The bear is one of the most rapacious of creatures after the lion, ponderous, heaver and less regal. Being lifted on one side is reminiscent of the stronger and weaker powers of Media and Persia and the three ribs point to the conquests of Lydia, Babylon, and Egypt.[66] The desire to "eat much flesh" led Darius to invade Greece and defeat in Europe. Greedy voraciousness characterizes Persia[66] from overthrow of Babylon by Cyrus to battle of Arbela 331 BC—207 years.[67]

Chapter	Year	Summary of SDA historicist Interpretation of chapters 2, 7 and 8.[21][22]
		1^st Kingdom 612 - 339 BC	2^nd Kingdom 539 - 330 BC
2	602 BC	Head Gold Babylon ↓	Chest & 2 arms Silver (Media–Persia)	Belly and thighs Bronze	2 Legs Iron	2 Feet with toes Clay & Iron	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion (Babylon)	Lopsided Bear (Media–Persia)	4 Headed / 4 Winged Leopard	Iron toothed beast w/Little Horn	Judgment scene Beast slain	A son of man comes in clouds Given everlasting dominion *He gives it to the saints.*[34]
8	551 BC		The Great Two-horned Ram Media–Persia ↑	The Very Great Uni- / 4-horned Goat 4 Winds Greece	The Exceedingly Great Little Horn A Master of Intrigue	Cleansing of Sanctuary Leads to:	(Kingdom of God)

3^rd Kingdom: Greece

Belly and thighs of bronze (c2) = winged Leopard (c7) = very great He-goat (c8)

Very Great He-goat (c8)

The text states that this very great He-goat represents Greece.[68]

According to tradition, Caranus,the first Macedon king followed goats to Edessa where he set up his capital called Aege, "the goat city", which is how the goat became the national symbol of Greece.[69] Alexander's son by Roxana was named Alexander AEgus, the son of the goat. Some of Alexander's successors were represented on their coins with goat horns.[70]

Kingdoms of the diadochi (c. 301 BC), after the Battle of Ipsus

Darius I (in 490 BC) and Xerxes (in 480 BC) invaded Greece but were eventually turned back. Greece did not forget this national humiliation. Alexander settled the score, and then some, rapidly flying across the earth trouncing the Persians and then the victorious army marched all the way to the Indus River. But Alexander died, (323 BC) in Babylon aged 33. After about 20 years of infighting, four kingdoms – the four horns – emerged from the political chaos: 1. Macedonia under Cassander; 2. Thrace and northwestern Asia Minor under Lysimachus; 3. Syria and Babylonia under Seleucus I Nicator; and 4. Egypt under Ptolemy I Soter.[71]

Bronze belly and thighs (c2)

Shea states that the third kingdom depicted by the image was symbolized by Bronze.[63] Josephus wrote "Another king that shall come from the West, armed with brass, shall destroy that government."[72] Herodotus spoke of those who "wore the Grecian Armour" or were "equipped in the Grecian Fashion."[73] It was the brazen armor that distinguished the warriors of the third world empire. Previously armies were clothed in soft attire.[65] The Greeks were experts in the molding of bronze. They commonly employed bronze in trade and warfare[46] The soldiers wore breastplates of bronze, helmets of bronze, carried shields of bronze and they used bronze swords.[74] Herodotus tells us that Psamtik I of Egypt saw in invading Greek pirates the fulfillment of an oracle that foretold "men of bronze coming from the sea."[75][46]

Alexander's kingdom did not last as long as either that of the Babylonians or the Persians, for after his death it soon splintered into a number of pieces which were taken over by the generals who had served under him.[63][76]

Winged leopard (c7)

The four wings symbolism emphasized celerity of movement. The leopard itself is a swift-footed beast, but this was not sufficient to represent the career of the nation here symbolized.[77] The two pairs of wings point to a speed which was at least double that of Babylon's lion.[78] Alexander set out in 334 BC with 35,000 men and in 10 years established the greatest empire the Near East had known up to that time.[79] He welded the Greek city-states into a universal power. In one lighting campaign following another, he quickly conquered most of the known world.[80] It took the Assyrians three years (725–722 BC) to conquer Samaria and the Babylonians three years (589–586 BC) to conquer Jerusalem. Yet in the same amount of time Alexander conquered the whole of the ancient near east.[56]

He is said to have died of a fever as the age of 33 brought on by a drunken debauch. When on his deathbed he was asked to whom he would leave the kingdom, he replied. "to the strongest."[80] While duality marked previous kingdom Medo-Persia, this empire is marked by a fourfold division. This increasing dissipation of rulership marked an inferior kingdom.[78][56][77][79] The four heads of the leopard thus symbolized as the divisions of the empire after the strife that ensued on Alexander's death. "When Alexander died, the authority passed to his generals, all trained in war, yet none qualified to fill the place of the master ... the empire naturally fell to pieces. The decisive battle among these generals was fought at Ipsus in Phrygia (301) BC) this was one of the most important battles of ancient times as it determined the history of the empire."[81][78] These divisions, however, weakened the empire and paved the way for the rising power of Rome.[80]

Chapter	Year	Summary of SDA historicist Interpretation of chapters 2, 7 and 8.[21][22]
		1^st Kingdom 612 - 339 BC	2^nd Kingdom 539 - 330 BC	3^rd Kingdom 330 - 168 BC
2	602 BC	Head Gold Babylon ↓	Chest & 2 arms Silver (Media–Persia)	Belly and thighs Bronze (Greece)	2 Legs Iron	2 Feet with toes Clay & Iron	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion (Babylon)	Lopsided Bear (Media–Persia)	4 Headed / 4 Winged Leopard (Greece)	Iron toothed beast w/Little Horn	Judgment scene Beast slain	A son of man comes in clouds Given everlasting dominion *He gives it to the saints.*[34]
8	551 BC		The Great Two-horned Ram Media–Persia ↑	The Very Great Uni- / 4-horned Goat 4 Winds Greece ↑	The Exceedingly Great Little Horn A Master of Intrigue	Cleansing of Sanctuary Leads to:	(Kingdom of God)

4^th Kingdom: Rome

Legs of iron (c2) = terrible beast & horn (c7) = exceedingly great horn (c8)

Legs of Iron (c2)

SDA Smith asked and answered, "What kingdom succeeded Greece as the empire of the world? One kingdom did this, and one only, and that was the Roman Empire."[82] Bishop Newton said "We will venture to say that there is not a nation upon earth, to which this description is applicable, but the Romans."[83][82] Pfandl said that just as artisans can use an iron hammer to work gold, silver and bronze, so, prophecy predicted the fourth kingdom would be stronger than all its predecessors. From history it is apparent that the iron legions of Rome crushed and demolished all resistance.[84] This same principal is applied to the iron, for example, "strong as iron, for iron breaks and smashes everything."[85]

SDAs state that as Rome evolved in the West, in due course, it began to influence the Hellenistic kingdoms.[86] The first to fall was Macedonia in 168 BC when the roman general Paulus defeated Perseus, the king of Macedon, at Pydna. When in 30 BC Cleopatra committed suicide, the last of the Hellenistic kingdoms became a Roman province.[84] The empire of Alexander crumbled before Roman pressure until Rome ruled the Mediterranean world and beyond.[87] Her standards waved from the British Isles to the Arabian Gulf, from the North Sea to the Sahara Desert, from the Atlantic to the Euphrates.[87] The process took a century and a quarter. The Greek empire disappeared.[88] Rome ruled more territory than all the kingdoms before it.[84]

Terrible Beast & Horn (c7)

Ford says that in chapter 7 SDAs see this fourth power as having two phases with a short space between.

It starts without horns (168 BC to AD 476), but is divided in to 10 parts, as indicated by 10 horns (AD 476 to 538)
Then comes the "little horn" phase which lasts until the whole beast is cast into the fire (AD 538 – end).

These two phases correspond to the two iron legs of in chapter 2.[89]

The following tables place the vision (vs. 7-8); parallel to the addendum (vs. 19-21); parallel to the given interpretation (vs. 23-25). Each table section is followed by a SDA interpretation of that section.

Terrible Beast

Vision (vs. 7–8)	Addendum (vs. 19–21)	Interpretation (vs. 23–25)
7. After that in my vision at night I looked	19. Then I wanted to know the true meaning	23. He gave me this explanation
And there before me was a fourth beast	of the fourth beast	The fourth beast is a fourth kingdom that will appear on earth
It was different from all the former beasts	which was different from all the others	It will be different from all the other kingdoms
terrifying, frightening and very powerful	and most terrifying,
It had large iron teeth	with its iron teeth and bronze claws
it crushed and devoured its victims	The beast that crushed and devoured its victims	and devouring the whole earth ... and crushing it.
and trampled underfoot whatever was left.	and trampled underfoot whatever was left.	trampling it down
It was different from all the former beasts

SDAs believe the fourth beast symbolized the empire of the Rome that crucified Jesus and martyred the apostles.[90] The world had never seen anything like it.[91] Rome enveloped the Greek world, which had earlier swallowed up the Medo-Persian, which had gorged itself upon Babylonia.[89] The iron teeth point back to the iron legs of the image. Ford notes that an ordinary beast will devour and break in things into pieces but leave what it does not want. This beast, however, even stamps out what remains. It devours the "whole earth" trampling it down and breaking it to pieces. Fierce vengeance and spite are implied. [89][92]

10 horns / Little horn

Vision (vs. 7–8)	Addendum (vs. 19–21)	Interpretation (vs. 23–25)
and it had ten horns	20. I also wanted to know about the ten horns on its head	24. The ten horns are ten kings that will come from this kingdom
8. While I was thinking about the horns
And there before me was another horn,	and about the other horn	after them another king
a little one,
Which came up among them;	that came up,	will arise,
and three of the first horns were uprooted before it.	before which three of them fell--	he will subdue three kings.
	the horn that looked more imposing than the others

Seventh-day Adventist Shea states that the ten horns on the head of the Roman beast represent the different pieces into which the empire shattered under assault from ten barbarian kingdoms who migrated into Europe.[93][89][94] Edward Elliott lists these ten horns as Anglo-Saxons, Alemanni, Franks, Visigoths, Suevi, Burgundians, Bavarians, Heruli, Vandals, and Ostrogoths.[95][96] These originally pagan tribes eventually developed into the modern nations of Europe.[93] Several of them had been Christianized prior to their invasion of the empire as Arians.[97]

Map of 10 barbarian tribes

Weakened by warfare and barbarian invasions, the Western Roman Empire fell in AD 476 to the Heruli where Odoacer had proclaimed himself king.[98][96] In 483, not long after Rome fell, Pope Simplicius died. King Odoacer stopped the normal election of a new pope and selected his own pope. Naturally, Eastern Roman Emperor Zeno wanted to drive Odoacer out of Italy.[99][98]

Theodoric the Great came to the throne of the Ostrogoths in 493 and being on friendly terms with Zeno wrote him stating that it was impossible for him to retain his Goths within the impoverished province of Pannonia not far from Constantinople, and asked permission to lead them to some more favorable region.[99] Fearful of the Arian Ostrogoths, Zeno made a treaty with Theodoric (in 487) to dispose of the Heruli in Italy. After about five years, Odoacer was treacherously murdered and Theodoric established his kingdom in Italy.[99] The Ostrogoths destroyed the Heruli, who disappeared from history.[98] When Theodoric took over Italy, he too limited the power of the Roman Pope. He shipped the pope off to Constantinople in about 523 to persuade the Catholic emperor to stop persecuting the Arians. [97][100]

Justinian became emperor in the east (527 to 565) shortly after Theodoric died in 526. Justinian was deeply committed to religious affairs. He sided strongly with the Catholics (as opposed to the Arians and the Monophysites) so that in 533 he declared Vigilius the pope of Rome as the "head of all the holy churches," but who was not installed in Rome until 538. He spent his long reign attempting to convert or eliminate the Arians and the Monophysites who did not accept the Roman pope as the head of the church.[98] To a degree never before employed in Christianity, the power of the state came to be used to root out heretics.[93] In the 530s Justinian launched a holy war against the Arian Vandals and Ostrogoths. Although he claimed legal pretexts, historian-reporter Procopius, who went along on the campaign revealed in his History of the Wars[101] that Justinian's real purpose was to "protect the Christians," i.e., to protect the Catholics from the Arians by eliminated the Arians.

Justinian sent general Belisarius to North Africa to destroy the Vandals. After the crucial Battle of Tricamarum, the Vandals in 534 "disappeared like a mist," says the Shorter Cambridge Medieval History.[102] In December 536 Belisarius marched unopposed into Rome with a mere 5000 men. The Ostrogoths surrounded Rome with 150,000 men (Procopius says) trapping Belisarius inside. To try get Belisarius to surrender the Goths cut the fourteen aqueducts leading to Rome. But the torrents that poured from the broken aqueducts created a quagmire that bred malarial mosquitoes and caused an epidemic. The large Gothic army was decimated by disease and in March 538 Belisarius defeated the Goths. Although skirmishes and battles followed in Italy for a number of years, the Catholic general Narses annihilated all but a few thousand and like the Heruli and Vandals, they disappeared from history.[98] By 538 Rome stood free of barbarian control for the first time in sixty years. Vigilius, the newly installed bishop of Rome, assumed the new position of both religious and civil leadership of the city.[93]

The "little horn" pushed its way into leadership by uprooting three of the other ten kingdoms.[96] Even the other remaining horns become subsidiary to the newcomer.[89] It seemed small at first[94] but it began to grow in power after the barbarian tribes had divided the Roman Empire. It grows out of the fourth beast and therefore it is a continuation of the Roman Empire.[103]

The little horn of chapter 7 thus represents a system of church and state that dominated medieval times.[104] But it is to have its dominion taken away prior to its being consigned to the flames.[89]

Eye & mouth boasting against Most High

Vision (vs. 7–8)	Addendum (vs. 19–21)	Interpretation (vs. 23–25)
This horn has eyes like the eyes of a man	and that had eyes	different from the earlier ones;
and a mouth that spoke boastfully	and a mouth that spoke boastfully	25. He will speak against the Most High

Stefanovic says its human eyes caused it to speak great words, out of pride the papacy "spoke against" God.[105] In addition to taking some of the titles and civil powers of the Caesars, the bishop of Rome assumed religious titles and prerogatives of God. For instance he took the title, "the Vicar of the Son of God" meaning he stood in the place of the Son of God on earth. He claimed to be able to forgive sins through the confessional. And, during mass, God is obligated to come down upon the altar regardless of the spiritual state of the priest.[106]

SDA Maxwell stated that in an encyclical letter, On the Chief Duties of Christians and Citizens, dated January 10, 1890, Pope Leo VIII aggressively claimed that "the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires . . . complete submission and obedience of will to the Church and the Roman Pontif, as to God himself" On June 20, 1894, in The Reunion of Christendom, Leo claimed further that "we [that is, himself, as also the other popes] hold upon this earth the place of God Almighty."[107]

Smith quotes Eighteenth century Franciscan Lucius Ferraris who declared along the same theme in Prompta Biblotheca: "The pope is of so great dignity and so exalted that he is not a mere man, but as it were God, and the vicar of God. ... The pope is of such lofty and supreme dignity that, properly speaking, he has not been established in any rank of dignity, but rather has been placed upon the very summit of all ranks of dignities. ... The pope is called most holy because he is rightfully presumed to be such ... He is likewise the divine monarch and supreme emperor, and king of kings. ... Hence the pope is crowned with a triple crown, as king of heaven and of earth and of the lower regions. ... Moreover the superiority and power of the Roman Pontiff by no means pertain only to heavenly things to earthy things and to things under the earth, but are even over angels than whom he is greater. ... For he is of so great dignity and power that he forms one and the same tribunal with Christ. ... The pope is as it were God on earth, sole sovereign of the faithful of Christ, chief king of kings, having plenitude of power, ... The pope is of so great authority and power that he can modify, explain, or interpret even divine laws."[108] [109]

Change times & laws – Wage war – Time, times, half time

Vision (vs. 7–8)	Addendum (vs. 19–21)	Interpretation (vs. 23–25)
		and try and change set the times and the laws.
	21. And as I watched, this horn was waging war against the saints and defeating them.	and oppress his saints. The saints will be handed over to him.
		for a time, times and half a time.

Think to change times and laws

SDAs state that in Daniel 2:21 the statement, "He changes the times and the seasons," presents the ability to change times and seasons as a prerogative exclusively reserved for God. The little horn attempts to usurp that prerogative.[110] It would not only attempt to change the great chronological prophecies, the prophetic times following Porphyry, but even God's Holy Law. The only provision regarding time in the Law of God appears in the fourth commandment.[111] The 4th commandment is changed so that the celebration of the Sabbath is transferred to the "lord's day" (Sunday).[112][110] By the third and fourth centuries AD, converts were being won by smoothing out the difference between the religion of Jesus and other faiths. Starting at that time, the Sabbath of the fourth commandment became gradually displaced by the pagan festival day of Sunday.[104] Earthly powers have endeavored to transfer the obligation of the Sabbath to Sunday, even though there is no Biblical command to do so.[111]

Around the year 1400, Peter of Ancarano made the claim that "the pope can modify divine law, since his power is not of man, but of God, and he acts in the place of God upon earth, with the fullest power of binding and loosing his sheep.[108][113]

One day it occurred to Johann Eck to taunt Martin Luther on his observance of Sunday in place of the Bible Sabbath. Said Eck, "Scripture teaches: 'Remember to Hallow the Sabbath day; six day shall you labor and of all your work, but the seventh day is the Sabbath day of the Lord your God,' etc. Yet," insisted Eck, "The church has changed the Sabbath into Sunday on its own authority, on which you (Luther) have no scripture."[114][113]

The linking of church and secular government was the attempt to supply the lack of the power of the Holy spirit.[104]

Made war with the saints – wear out the saints

SDAs believe that the horn persecuted the saints.[115] The Papacy has upheld the principle of its right to persecute those who deny its religious authority.[106] Some of the most brutal persecutions of all history, such as the Inquisition, were inspired by leaders of the papacy. Millions of God's faithful men and women suffered martyrdom.[116] Witness the cruel persecutions of the Waldenses, the Albigenses, and Protestants in general, by the papal power.[117] It makes no difference that in numerous instances the victims were turned over to civil authorities. It was the papacy that made the decision concerning heresy and then passed the offenders over to the secular court. In those days of the union of church and state, the secular power was but the tool in the hands of the papacy. It was under the its control and did its bidding.[118] The little-horn power did indeed wear out the saints of the most high.[117]

For time, times and half a time

A "time" is a prophetic year. A prophetic year has 360 prophetic days. Therefore, using the prophetic day for a year principle, 'a time, times and a half' is three and a half prophetic years, which has 1260 prophetic days, which means 1260 actual years. In the year AD 538 the rule of the Ostrogoths in Rome was broken by the papacy clothed in civil authority placing the papacy as the political and ecclesiastical power in Rome. For 1260 years the Papacy exercised great authority in Europe, crowning kings and deposing them.[119][104] Then, in 1798, precisely 1260 years after the crushing of the Ostrogoths, Louis-Alexandre Berthier under the direction of Napoleon arrested Pope Pius VI in the Sistine chapel. The intention was to destroy not just the pope, but the Roman Catholic Church as a whole.[120]

Exceedingly great horn (c8)

The central focus of chapter 8 is God's sanctuary. It is the target of fierce attacks by the anti-God power symbolized by the exceedingly great horn. Several sanctuary terms are scattered throughout this chapter beginning with two prominent sacrificial animals — the ram and the goat.[121]

SDAs consider the exceedingly great horn (or, shofar), which started small, to symbolize both the Roman Empire and Papal Rome phases. It participates in an earthly conquest – against the south (Egypt 31 BC), east (Syria 63 BC) and the "beautiful land" (Israel 63 BC), – the activity of the Roman Empire (vs. 9, 10) but also reaches up to heaven (a spiritual conquest) against the people of God and the Prince in the heavenly temple – the work of the Papacy (vs. 11–12)[122] The Roman Emperors persecuted the Jews and the Christians. More than 1 million Jews perished when Rome destroyed Jerusalem. In comparison, thousands of Christians died during the first two centuries of the Christian Era.[123]

It cast down some of the host and some of the stars to the ground. (Daniel 8:10)

SDAs understand the host of heaven to indicate the holy people and the stars to represent their leaders.[123]

The exceedingly great horn of Rome targets 1) the "starry Host" of heaven, 2) the "Prince" who leads them, 3) and the sanctuary and its service in heaven. The casting down of the stars is explained in verse 24, 'He will destroy the mighty men and the holy people." The saints of the Most high are targets to be persecuted. This attack upon heaven is a distinctively religious activity. While Imperial Rome did persecute Christians from time to time, persecution was carried out longer and to a greater extent under papal Rome. Crusades against Christian "heretics" were lead against the Albigenses in southern France and the Waldenses in Northern Italy in the 13th century. The inquisition was developed in Spain. Thousands of Huguenots fell in St. Bartholomew's Day massacre in 1572.[124]

It exalted itself as high as the Prince of the Host. (Daniel 8:11)

The exceedingly great horn set itself up to be as great as the Prince of the host, but is not able to do any harm to him personally. To Him belong the sanctuary and the tamid, or daily service, that went on there. This Prince is the chief protagonist on God's side.[125] SDAs state that by openly assuming the office of Jesus as mediator between God and Humanity, the Papacy has exalted itself against the Prince of the host (i.e. Jesus).[126]

It took away the daily and cast down the place of god's sanctuary. (Daniel 8:11)

SDAs ask, What would it mean to symbolically bring a heavenly sanctuary down to earth? It means that what was correctly represented as being located in heaven has, in the eyes of humans beings, been brought down to earth by the papacy.[127] The very heart of the New Testament message is that Jesus has been offered "once for all" on the cross. And by virtue of that finished sacrifice, He is now at the throne of grace in heaven ministering for sinners. Martin Luther stated the every Christian has immediate access to Christ's ministry in heaven. Personal direct access to Jesus and God leaves no room for the mediation of priests, saints, angels, or Mary.[128][129]

The daily ministry that Jesus carries out in the heavenly sanctuary the exceedingly great horn power has attempted to counterfeit and turn the eyes of mankind from Jesus in heaven to an earthly, human substitute.[127] How? SDAs explain that by placing human intercession in the hands of priests and by sacrificing Jesus anew in every Mass, the Papacy has eclipsed Jesus' heavenly ministry in the minds of the worshipers.[130]

SDAs note that the papacy substitutes the priest's service here on earth for Jesus' role in the heavenly sanctuary, thus symbolically "casting down the place of his sanctuary" to the earth.[126] In the sacrifice of the Mass the Roman priest becomes an alter Christus, i.e., "another christ," in that he sacrifices the real Christ upon the altar again and again and presents Him for the salvation of the faithful.[126] It is through such teaching that the ministry of Jesus in the heavenly sanctuary has been overthrown in the minds of many Christians and its place effectively taken by misleading substitutes. Instead of trust in the inspired Word and in the personal ministry of the Holy Spirit men are taught to depend upon an "infallible" and authoritative institution.[130] The great High Priest finds His perpetual intercession pushed aside. His place is taken by human priests who offer sacrifices and forgive sins.[130]

The struggle envisioned here is distinctly religious in nature. It involves persecution, an attack upon the person of Jesus, an attempt to point the attention of people away from his heavenly sanctuary to an earthly substitute and an attempt to point people away from the heavenly ministry to an earthly human priesthood. All this was the work of the medieval papacy. SDAs believe this conflict is important because it deals with the source of the plan of salvation. It is a struggle between two different plans, one in heaven, the other on earth.[127]

It cast truth to the ground. (Daniel 8:12)

SDAs see that Jesus said, "I am the truth." He said of God's Word, "Your Word is truth.[131] The word truth conveys the idea of faithfulness and is also an implicit reference to the law. Truth in Hebrew is that which stands in conformity to the law. Consequently several Jewish commentators have perceived this passage in the sense of a rejection of the law: "He (the exceedingly great horn) will cancel the law (Torah) and the observance of the ten commandments."[132] From the twelfth century onward various popes prohibited the use of the Bible in the vernacular because the Waldenses and later the Protestants used it against the teaching of the papacy. The Council of Trent in 1548 decreed that no one was to interpret scripture contrary to the opinion of the papacy, for the papacy was the judge of the true sense of Scripture. Although in 1943 Pope Pius XII encourage the laity to read the Bible daily he did not mean that the Bible was the absolute norm of faith. Rather the sacred theology relies on the written Word of God taken together with sacred tradition on an equal level with Scripture.[131]

23 In the latter part of their reign [at the end of the Hellenistic kingdoms symbolized by the four horns, around 65 BC].

when rebels have become completely wicked [when human wickdness is at a peak],

a fierce-looking king [Rome],

a master of intrigue, will arise. [Pagan and Christian Rome as masters of international and religious diplomacy]].

24 He will become very strong, but not by his own power. He will cause astounding devastation and will succeed in whatever he does. He will destroy those who are mighty [political enemies], the holy people [the persecuted people of God].

25 He will cause deceit to prosper [persuading millions to follow pagan and medieval traditions],

and he will consider himself superior [the emperor as a divine being, the medieval pope as "another God on earth].

When they feel secure, he will destroy many [for example, St. Bartholomew's day massacre]

and take his stand against the Prince of princes [i.e. Jesus Christ, on the cross as our royal priest in heaven].

Yet he will be destroyed, but not by human power [that is, by the providence of God in human affairs, by clearer perception of truth, by the Day of Judgment in haven and finally the second coming of Christ].[133] (Daniel 8:23–25)

When speaking of the exceedingly great horn as the papacy, SDAs distinguish between the institution of the papacy and the people who follow its teaching. Throughout history countless sincere and devout Christians have been members of the Roman Catholic Church.[130]

Chapter	Year	Summary of SDA historicist Interpretation of chapters 2, 7 and 8.[21][22]
		1^st Kingdom 612 - 339 BC	2^nd Kingdom 539 - 330 BC	3^rd Kingdom 330 - 168 BC	4^th Kingdom 168 BC - AD 1798
2	602 BC	Head Gold Babylon ↓	Chest & 2 arms Silver (Media–Persia)	Belly and thighs Bronze (Greece)	2 Legs Iron (Roman Empire-Papal Rome)	2 Feet with toes Clay & Iron	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion (Babylon)	Lopsided Bear (Media–Persia)	4 Headed / 4 Winged Leopard (Greece)	Iron toothed beast (Roman Empire) w/Little Horn (Papal Rome) (1260 years; 538 to 1798)	Judgment scene Beast slain	A son of man comes in clouds Given everlasting dominion *He gives it to the saints.*[34]
8	551 BC		The Great Two-horned Ram Media–Persia ↑	The Very Great Uni- / 4-horned Goat 4 Winds Greece ↑	The Exceedingly Great Little Horn A Master of Intrigue (Roman Empire-Papal Rome)	Cleansing of Sanctuary Leads to:	(Kingdom of God)

Pre-Advent judgment

Between the end of the fourth kingdom and beginning of God's kingdom in chapters 7 & 8 is recorded a celestial judgement called the Pre-Advent Judgment.

Courtroom tableau (c7)

Courtroom tableau - Pre-Advent judgment

Following the Terrible beast and horn in chapter 7 comes the setting up of a celestial courtroom. Adventist Goldstein says there is an immovable train of events—empire after empire after empire followed by an unexpected event, a heavenly judgement, which leads to the Second Coming or Second Advent.[134][135][136] Judgement is an integral part of human history. History develops in close connection with heaven.[135] Since the actions of the exceedingly great horn intersect and, for a time, coincide with the heavenly judgment, this judgment cannot be the final one of Revelation 20. It must be a preliminary judgment going on in heaven prior to the Second Advent, a pre-Advent judgement.[137]

At this time, the scene in heaven begins with the preparations for the judgment.[138] 1) thrones placed, 2) Ancient of days seated, 3) Son of Man welcomed, 4) judgment held, 5) Son of Man and saints rewarded, 6) beast destroyed.[139] Jesus, the Son of Man, is both Judge and Advocate (attorney)[140] According to Goldstein the court is convened to pronounce judgment against the exceedingly great horn and for the "saints."[141]

In this pre-Advent judgment, the God of the universe provides a full account of His work for the salvation of men. He discloses the sinister influences of Lucifer, who has charged God with being unjust. The central issue is the vindication of the character of God before the whole universe. This is the crisis hour of the universe. Not only are sinful human beings on trial, but God puts Himself is on trial.[142] He planned it that way so that the whole universe can study the story of sin and then participate in the vindication of His character. When the judgment ends, every creature in the universe will stand on one side or the other of the issue.[142]

God's Legal Basis: "Love God and keep his commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil." (Ecclesiastes 12:14, 14)[143]

An essential part of the judgment will be the presentation of the records.[142] God, being omniscient, does not need records to jog His memory to discover who will be saved. So, why does He maintain them?[144][145] He keeps the books for the sake of all creating beings. When they are opened He displays to the universe not only who of the human family will have accepted His grace, but also His patience and forgiving love, His justice and mercy.[145] Interestingly, the records show the decisions of the people to accept or reject salvation. God merely reviews--for all in attendance to see--the decisions that have already been made about who will enter the kingdom and who will not. The decision is man's, God does not change it.[146] All the inhabitants of heaven are vitally interested in and therefore attend the judgment.[147] "For we are made a spectacle to the world, both to angels and men."(1 Corinthians 4:9)[144]

Three phases of judgment

The pre-Advent judgment is the first phase of the final judgement. When the pre-Advent judgment in heaven is finished, Jesus will come for His people—those who have been clearly identified by that judgment to the satisfaction of all heavenly beings as the saints of the Most High. At the Second Coming the saints will be taken home to their eternal reward.[138][148]

The second phase of the final judgment occurs during the millennium when the saints that have just been saved will, from the record books, judge to their satisfaction the decisions of the unsaved to see why they chose to be excluded from salvation.[148]

The third phase of the final judgement occurs after the wicked are resurrected. God will show them the record books and they can see for themselves from the record of their own decisions why they are not saved. At that point in time, every human who has ever lived will know the truth. God will be justified from Satan's accusations. All bow to God acknowledging his love and authority. Then, Satan and all his followers will receive the destination of their choice, the ultimate penalty—eternal separation from God—eternal death—eternal non-existence—eternal sleep.[148] This great final cosmic execution of judgment concludes the plan of salvation. The universe is free from sin and death forevermore. The heart beat of all throughout the universe will beat to the pulse of eternal love.[138]

Cleansing of the Sanctuary (c8)

Just as the courtroom is setup in chapter 7 following the Terrible beast, so too the Cleansing of the Sanctuary follows the exceedingly great horn. Seventh-day Adventists believe that Daniel 8:14 refers to the great spiritual conflict between Jesus and Satan. In particular it concerns the contrast between God's plan of salvation and the counterfeit system of the exceedingly great horn.[149]

2300 evening/mornings

Angel One says, "How long will it take for the vision." Angel Two says, "It will take 2300 evening/mornings, then the Sanctuary will be cleansed."[150]

According to Adventist Shea, the length of the vision includes everything beginning with the Persian ram down through the exceedingly great horn.[151] In the Hebrew text, the words translated as evening and morning appear together without the conjunction "and" between them just as in Genesis 1 where the pair means a day. In context, the day is a symbolic day and using the prophetic day for year principle, the prophetic 2300 evening/mornings is understood to be 2300 literal years.[152]

The beginning date of the 2300 days is discussed below.

Cleansing of the Sanctuary

The phrase "cleansing of the sanctuary" (KJV) is a common translation from the original Hebrew. Slight variations exist from translation to translation, but all have the same common theme.[153]

Because tradition had obscured the truth about Jesus' ministry in heaven and Protestantism had only partially recovered it, neither Advent leader William Miller nor any contemporary scholar understood clearly to which sanctuary Daniel 8:14 referred.[154]

Adventists believe that the sanctuary that was cleansed after the 2300 years is the heavenly sanctuary which was the pattern the earthly sanctuary was patterned after.[155]

What was the Sanctuary?

Replica of the sanctuary tabernacle in Timna Valley Park, Israel

According to SDA Pfandl, when the Israelites camped at Mount Sinai after their deliverance from Egypt, God instructed Moses to build a sanctuary tabernacle patterned after the heavenly sanctuary and to establish a service that would be a visible illustration of God's plan of salvation. The sanctuary tabernacle, surrounded by a large courtyard, consisted of two rooms, the Holy Place and the Most Holy Place, corresponding to two phases of ministry—the daily and the yearly services. The daily took place in the Courtyard and the Holy Place and consisted of regular morning and evening burnt offerings and personal offerings brought in throughout the day. The yearly started and ended in the courtyard, passed through the Holy Place to a special ritual in the Most Holy Place. All of the sacrifices pointed to Jesus, the Lamb of God, who was to die for sinners.[149]

The daily symbolically transferred the sins of Israel to the sanctuary, thereby "defiling" it. As a result, a special yearly was necessary to cleanse the sanctuary from the record of sins that had accumulated throughout the year. An atonement had to be made for the sanctuary to "cleanse it and consecrate it from the uncleanness of the children of Israel."(Leviticus 16:19) Once a year, on the Day of Atonement (Yom Kippur), Levite priests brought two young goats to the sanctuary. One was chosen to be for the Lord, the other to be the scapegoat. The High priest sacrificed the goat for the Lord as a sin offering. Its blood was taken into the Most Holy and sprinkled onto and before the Mercy Seat of the Ark of the Covenant. When the high priest had finished the cleansing ritual, he left the Most Holy and went back into the courtyard. He placed his hands on the scapegoat and confessed onto it all the iniquities of the children of Israel. The scapegoat was taken far into the wilderness and allowed to escape (hence the name 'scape-goat). The scapegoat was not killed. Thus, it could not be an atonement for sin, because "without the shedding of blood there is no forgiveness of sin."(Hebrews 9:22)[156]

When Jesus, by virtue of His own blood, removes the responsibility for the sins of His people from the heavenly sanctuary at the close of His ministry, He will place that responsibility upon Satan, who, in the final execution of the judgment, must bear the penalty for that responsibility for sin.[157]

Original Heavenly sanctuary

Shea states that the heavenly sanctuary has been largely devalued by the exceedingly great horn power by substituting its own earthly sanctuary and services.[158] Thus there are two rival plans of sanctuary ministry and salvation—the heavenly original and an earth substitute. Two rival sanctuaries, two rival priesthoods and two rival high priests.[159]

Eventually, there will come a time of judgment that will determine which has been the true plan.[154] The heavenly sanctuary will be vindicated, cleansed of earthly contamination, by the pre-Advent heavenly judgement that begins with the end of the 2300 days.[158] Pfandl says that the pre-Advent investigation examines the records of the lives of the believers. At its conclusion it blots out either their sins or their names from the records. Throughout this judgement the true plan of salvation, the Heavenly sanctuary, is established and the scheme of the exceedingly great horn is condemned. The pre-Advent judgement vindicates not only believers, but God is also justified from Satan's lies in the eyes of all created being, including Satan and his followers.(Romans 3:4)[154]

Pre-Advent judgment chronology (c9)

The chronology of the pre-Advent judgment is given in the Seventy-Weeks prophecy of chapter 9.

Survey of chapter 9 - The Seventy-weeks

The vision is set in "the first year of Darius son of Xerxes, a Mede by descent, who had been appointed king over Babylon;" its subject is "the word of the Lord given to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years." (Jeremiah 25:11–12, Jeremiah 29:10) [160]

Daniel prays to God admitting the sins of Israel and the justice of God's punishment (i.e., the destruction of Jerusalem and its temple and the exile of the Jews in Babylon); he reminds God of his past salvation of Israel from Egypt, and asks him to forgive Israel's sins and restore the city and the temple.[160]

Messiah chiasm

Then the angel Gabriel tells Daniel that Seventy 'sevens' are decreed (determined - KJV) for his people, and concludes with the following chiasm.

A. Jerusalem Constructed: Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem verse 25a

B. Messiah: unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: verse 25b

C. Jerusalem Constructed: the street shall be built again, and the wall, even in troublous times. verse 25c

D. Messiah: And after threescore and two weeks shall Messiah be cut off, but not for himself: verse 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 unto the end of the war desolations are determined. verse 26b

B'. Messiah: And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; verse 27a

A'. Jerusalem Destroyed: and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. verse 27b KJV

The chiasm about Jerusalem and the Messiah culminates in the death of the "Messiah" is at its center. Daniel 9:25–27[161]

SDA historicist interpretation of the Seventy-weeks

Chapters 8 and 9 connected

At the end of Chapter 8, Daniel states that he did not understand the "vision [mareh] of the evening/mornings", (Daniel 8:26) he was "astonished by the vision [mareh], and no one understood it." (Daniel 8:27) Then, when the angel Gabriel came to Daniel in chapter 9 and said, "consider the matter and understand the vision [mareh]", (Daniel 9:23) he came to explain about the 2300 evening/mornings, thus continuing where he left off in chapter 8.[162]

The SDA interpretation of the purpose of the 70-week prophecy, Daniel 9:20–27 is that for all kinds of sins (transgression, sin and iniquity) atonement would be provided for with the Messiah's death and resurrection. It would not only deal with the Jewish temple that Daniel had been praying about, but Jesus would anoint the Heavenly sanctuary and provided a high priestly ministry that would offer eternal righteousness.[163][164][165][166]

The 70 weeks of years

"Seventy Weeks are determined (cut off) for you people" (Daniel 9:24) The Hebrew word translated as decreed or determined is used only once in the Bible. In other Hebrew documents it is most commonly translated as cut off. Because chapter 9 picks up where chapter 8 left off, SDAs believe the 70-weeks to be cut off from the 2300 days.[167] So, 70 weeks, or 490 days of the 2300 days, were specified for Jerusalem and the Jewish people.[168]

Beginning of 70 weeks of years

Beginning of the 70 Weeks: The decree of Artaxerxes I of Persia in the 7th year of his reign (457 BC) as recorded in Ezra marks beginning of 70 weeks. King 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).

According to verse 25, the 70 weeks of years were to begin with the command to rebuild and restore Jerusalem. The Bible records 4 decrees concerning Jerusalem after the Babylonian captivity:

536 BC: Decree by Cyrus to rebuild temple. Ezra 1:1–4
519 BC: Decree by Darius I to finish temple. Ezra 6:1–12
457 BC: Decree by Artaxerxes I of Persia. Ezra 7
444 BC: Decree by Artaxerxes to Nehemiah to finish wall at Jerusalem. Nehemiah 2

SDAs believe that the decree by Artaxerxes empowered Ezra to ordain laws, set up magistrates and judges; i.e. to restore the Jewish state. And it gave him unlimited funds to rebuild whatever he wanted at Jerusalem. Thus the beginning date for the 70-weeks-of-years (or, 490 literal years) was 457 BC.[169]

Ending of 70 weeks of years

End of the 70-weeks: Ending of the 70-weeks tied to history with the baptism of Jesus in 27 AD, his crucifixion in 31 AD and the beginning of the Christian church.

Phandl states that Gabriel explained, "There shall be seven weeks and sixty-two weeks until the Messiah the Prince," which adds up to 69 weeks. Thus, the Messiah would appear 69 "weeks" (or 483 literal years) after 457 BC which computes to 27 AD.[170] John the Baptist began his ministry in the fall of 27 AD, which was the beginning of the 15 year of the rule of Tiberius Caesar. (Luke 3:1) Jesus was baptized shortly thereafter, his ministry thus beginning in the Fall of 27 AD.[171]

Messiah is cut off

The Messiah would "confirm the covenant with many for one week"—i.e. during the last week of the seventy, or the last seven years of the 490. In the "middle of that week he will cause the sacrifice and oblation to cease". In other words, after 69 "weeks", in the middle of the seventh "week",the Messiah will be cut off, and cause the sacrifice and oblations to cease. These Jewish Temple ordinances, pointing to the death of Jesus, ceased at the cross.

Jesus began his ministry in the Fall of AD 27, His first Passover occurred in the following spring, AD 28 (John 2:13), His second, AD 29 (John 5:1), His third, AD 30 (John 6:4), and His fourth and last, AD 31 (John 13:1). His total ministry was 3.5 years, ending in the middle of the last "week".[172]

Beginning and ending dates for the 2300 years

SDA interpretation of the 2300-day prophecy timeline to the beginning of the Cleansing of the Sanctuary and its relation to the 70-week prophecy.

Since SDAs believe that the 490 years is cut off from the 2300 day/year prophecy, then it follows that both prophecies started at the same time, i.e., 457 BC. And, therefore, the ending of the 2300 day/year prophecy would be 1844 AD (-457 + 2300 years + 1 = 1844). And that would signal the beginning of the Cleansing of the Sanctuary.[173]

Chapter	Year	Summary of SDA historicist Interpretation of chapters 2, 7, 8 and 9.[21][22]
		1^st Kingdom 612 - 339 BC	2^nd Kingdom 539 - 330 BC	3^rd Kingdom 330 - 168 BC	4^th Kingdom 168 BC - AD 1798
2	602 BC	Head Gold Babylon ↓	Chest & 2 arms Silver (Media–Persia)	Belly and thighs Bronze (Greece)	2 Legs Iron (Roman Empire-Papal Rome)	2 Feet with toes Clay & Iron	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion (Babylon)	Lopsided Bear (Media–Persia)	4 Headed / 4 Winged Leopard (Greece)	Iron toothed beast (Roman Empire) w/Little Horn (Papal Rome) (1260 years; 538 to 1798)	Judgment scene (began in 1844) Beast slain	A son of man comes in clouds Given everlasting dominion *He gives it to the saints.*[34]
8	551 BC		The Great Two-horned Ram Media–Persia ↑	The Very Great Uni- / 4-horned Goat 4 Winds Greece ↑	The Exceedingly Great Little Horn A Master of Intrigue (Roman Empire-Papal Rome)	2300 days until Cleansing of Sanctuary (began in 1844)	(Kingdom of God)
9	538 BC		(70-Weeks: 457 BC to (2300 days: 457 BC to	- - - - > - - - - - - >	AD 27, Jesus ministry begins, AD 31 Jesus Crucified,. AD 34 70-weeks end)	AD 1844, 2300 days end)

5^th Kingdom: Feet of iron-&-clay (c2)

Like the pre-Advent judgement, the Feet of Iron-&-Clay kingdom also occurs between the fourth kingdom and the kingdom of God. the Feet of Iron-&-Clay kingdom thus exists during the same time as the pre-Advent judgement.

The kingdom of feet and toes made partly of iron and clay, (Daniel 2:41) According to Doukhan this fifth kingdom has three identifying characterizations; 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". (Daniel 2:41–43)[174]

In 1863, during the Civil War in the United States, White denounced slavery and the Rebellion in no uncertain terms.[175] And she commented on where in Bible Prophecy they were at that time--a country divided in Civil War. "Our position in the image of Nebuchadnezzar is represented by the toes, in a divided state, and of a crumbling material, that will not hold together. Prophecy shows us that the great day of God is right upon us."[176]

Thirty-six years later White said that she was living during the time of the feet of the image and that the mixing of iron with clay was to be seen in the mingling of churchcraft with statecraft by the United States government promoting Sunday sacredness. She said that this union weakens the power of the church and brings in evil results.[177] Thus, for White, the country divided and weakened by merging of church and state was the United States.

A divided kingdom, a single kingdom that is divided in some way. It is not a group of separate kingdoms combined together. Over and over, Charlemagne, Charles V of Spain, Kaiser Wilhelm, Napoleon, Hitler and even the European Common Market have tried to unite the European states, but to no avail. But even if Europe were conquered and united it would be a single kingdom, not a divided kingdom.[178] The first kingdom to have a divided government is the United States. It is divided into three separate but equal branches - legislative, executive and judicial - each with its own powers and responsibilities.[179]

Chapter	Year	Summary of SDA historicist Interpretation of chapters 2, 7, 8 and 9.[21][22]
		1^st Kingdom 612 - 339 BC	2^nd Kingdom 539 - 330 BC	3^rd Kingdom 330 - 168 BC	4^th Kingdom 168 BC - AD 1798	5^th Kingdom AD 1776 - Now
2	602 BC	Head Gold Babylon ↓	Chest & 2 arms Silver (Media–Persia)	Belly and thighs Bronze (Greece)	2 Legs Iron (Roman Empire-Papal Rome)	2 Feet with toes Clay & Iron (USA)	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion (Babylon)	Lopsided Bear (Media–Persia)	4 Headed / 4 Winged Leopard (Greece)	Iron toothed beast (Roman Empire) w/Little Horn (Papal Rome) (1260 years; 538 to 1798)	Judgment scene (began in 1844) Beast slain	A son of man comes in clouds Given everlasting dominion *He gives it to the saints.*[34]
8	551 BC		The Great Two-horned Ram Media–Persia ↑	The Very Great Uni- / 4-horned Goat 4 Winds Greece ↑	The Exceedingly Great Little Horn A Master of Intrigue (Roman Empire-Papal Rome)	2300 days until Cleansing of Sanctuary (began in 1844)	(Kingdom of God)
9	538 BC		(70-Weeks: 457 BC to (2300 days: 457 BC to	- - - - > - - - - - - >	AD 27, Jesus ministry begins, AD 31 Jesus Crucified,. AD 34 70-weeks end)	AD 1844, 2300 days end)

Fourth parallel apocalyptic prophecy

Chapters 11 & 12 - Kings of North and South

The march of time.

SDAs believe that every phrase of every verse has historical fulfillment as listed below.

Verse 2: Persia

The four-winged guardian figure representing Cyrus the Great or possibly a four-winged Cherub tutelary deity. Bas-relief found at Pasargadae on top of which was once inscribed in three languages the sentence "I am Cyrus the king, an Achaemenian."[180][181]

2. "And now, truth to be told.
Look, Three more kings to be appointed in Persia,'

History: The prophecy begins during the reign of Cyrus the Great (reigned 558-530). Following him were:

1. Cambyses II, (530-522 BC)

2. Gaumata: False Smerdis the Userper, (522 BC)

3. Darius the Great, (September 522 to October 486 BC)[182][183]

Rock relief of a Achaemenid king, most likely Xerxes, located in the National Museum of Iran[184]

And then a fourth, who will be far richer than all the others.

History:

4. Xerxes I[182][185] (486-465 BC) was richer than his predecessors.[186]

When he has gained power by his wealth, he will stir up everyone against the kingdom of Greece.

History: Xerxes gathered a great army from his vast domains and waged war with Greece in 480 BC. He won at Thermopylae and then sacked Athens, but suffered a disastrous defeat during the naval campaign at Salamis. The next year, 479 BC, the Greeks drove the Persians out of Greece forever at the battle of Plataea.[182][185]

Verses 3 - 15: Alexander the Great and the Syrian Wars

A contemporary depiction of Alexander the Great by close aides: this coin was struck by Balakros or his successor Menes.[187]

3. "Then a mighty king will arise, who will rule with great power

History: Alexander the Great (336–323 BC) was the mighty king[186] or warrior king.[188][189]

and do as he pleases.

History: His hearts desire was to launch an all-out invasion of the Greek arch rival Persia which he did in 334 BC.[190]

4. "After he has arisen,

History: Or, "While he was yet rising"... he died.[191]

his empire will be broken up

History: Alexander's unexpected death at age 33 in 323 BC caused the vast empire to experience several years of political instability because he never arranged for a successor. The power vacuum produced a considerable amount of internal conflict for control between his immediate family, the Macedonian nobility, and several generals.[191]

and parceled out toward the four winds of heaven.

History: Antigonus the One-Eyed tried to bring the empire under his control, but at the Battle of Ipsus (301 BC), four generals -- Cassander, Lysimachus, Seleucus, and Ptolemy -- defeated him.

1. Cassander claimed Greece and Macedonia (West).

2. Lysimachus ruled Thrace and Asia Minor (North).

3. Seleucus had Northern Syria, Mesopotamia and eastern territories (East).

4. Ptolemy took Southern Syria, Palestine, and Egypt (South).[191][192]

It will not go to his descendants,

History: In 317 BC, Alexander's mentally challenged half-brother Arrhidaeus was to be crowned Philip III, but Olympias, Alexander's mother, murdered him. In 310 BC, Alexander IV, Alexander's son by Roxanne, was murdered by Cassander.[193]

nor will it have the power he exercised,

History: By 276 BC, only 25 years after the Battle of Ipsus, Alexander's vast empire was down to 3 warring segments:

1. Antigonid Macedonia,

2, Seleucid Syria, and

3. Ptolemaic Egypt.[194]

because his empire will be uprooted and given to others.

History: Neither Alexander nor his expected successors held on to the power and riches.[195]

5. "The king of the South will become strong,

Tetradrachm of Ptolemy I, British Museum, London

History: Ptolemy I Soter (323–283 BC) [South] chose Egypt because of its isolation from potential hostilities and because it possess excellent natural defenses. After easily consolidating his rule he was able to build his power.[196]

but one of his commanders

Seleucus I portrait on Antiochus I tetradrachm

History: In 316 BC, Soter [S] offered asylum[186] to Seleucus I Nicator (306–281 BC) [North] when he was chased out of Babylon by Demetrius, giving him a commission as commander of the Egyptian naval forces.[197]

will become even stronger than he and will rule his own kingdom with great power.

History: In 312 BC, Soter [S] and Nicator [N] defeated Demetrius at Gaza, which allowed Nicator to return to Babylon when, in 281 BC, he defeated Lysimachus at the Battle of Corupedium,[197] gaining him the whole of Alexander's conquests but for Egypt.[198][199]

6. "after some years,

History: Ptolemy II Philadelphus (283-246 BC) [S] started the "First Syrian War" (276-271 BC) with a first-strike attack on Antiochus I Soter (281–261 BC) [N] to prevent revenge for Sotor's father's murder by Philadelphus' brother.

Then Antiochus II Theos (261-246 BC) [N] launched the "Second Syrian War" (261-252 BC) to recover lost territories.[200]

they will become allies.

History: Tiring of war the two kings sued for peace in 252 BC.[200]

The daughter of the king of the South will go to the king of the North to make an alliance,

History: In 252 BC, Philadelphus [S] offered his daughter Berenice in marriage to Theos [N], who divorced his wife Laodice exiling her and her two sons.[200]

but she will not retain her power, and he and his power will not last. In those days she will be betrayed, together with her royal escort, her child and the one who supported her.

History: On January 28 246 BC, Philadelphus [S] died, and was succeeded by Ptolemy III Euergetes (246–222 BC) [S]. Theos [N] then betrayed Berenice and returned to Laodice. He named his first son with Laodice, Seleucus II Callinicus (246-225 BC) [N], as his successor to the throne.[201]

In July 246 BC, Laodice poisoned her husband Theos and murdered Berenice and her son later that summer.[201][202]

7. "One from her family line shall arise in his place, he will fight against them and be victorious.

History: In 246 BC, Euergetes [S], hearing that his sister Berenice was threatened by Laodice, marched against Syria. But he arrived too late, so he proceeded to invade Syria (known as The Third Syrian or Laodicean War (246-240 BC)) He might have completed a total conquest had it not been for a homeland rebellion.[201]

8. "He will also seize their gods, their metal images and their valuable articles of silver and gold and carry them off to Egypt.

History: Euergetes [S] also captured Antioch and Babylon and brought back with him Egyptian idols and gods that the Persian has stolen many years before.[186][203]

and he shall continue more years than the king of the North.

History: Euergetes [S] died in 221 BC, five years after Callinicus [N], who died in 226 BC. [203]

9. "Then the king of the North will invade the realm of the king of the South but will retreat to his own country.

History: As Euergetes [S] retreated back to Egypt, Callinicus [N] regained most of his territory, but failed to win Coele Syria (Palestine), then part of Egypt, in a disastrous defeat. Thus, in 240 BC, the Third Syrian War came to an end.[186][203]

10. "His sons will prepare for war and assemble a great army, which will sweep on like an irresistible flood and carry the battle as far as his fortress.

History: After short-tempered Selecus III Ceraunus Sotor (225–223 BC) [N] (son of Callinicus) was poisoned by his military officers, his brother Antiochus III Magnus (222–187 BC) [N] continued to assemble a great army. He launched the Fourth Syrian War in 219 BC and was so successful that he recaptured Coele Syria, neutralized the Egyptian Navy and demoralized the army.[204]

11. "Then the king of the South will march out in a rage and fight against the king of the North, and he shall send out a great multitude,

History: But Magnus [N] became distracted by troubles in Babylon and failed to capitalize on his success. This gave the next Ptolemy, Ptolemy IV Philopator (221–204 BC) [S], enough time to regroup with an army greater than Magnus. They met at Raphia south of Gaza in 217 BC.[186][204]

"and the multitude shall be given into his hand." 12. "The army will be carried off and the king of the South will be filled with pride and will slaughter many thousands, but he shall not prevail.

History: After the cavalry on both sides neutralized each other, the infantry decided the outcome. Philopator [S] won the day, but rather than invade Syria and make great gains, he was content with just retaking Coele Syria and then returned home, ending the war.[205]

13. "The king of the north shall return, and shall send out a multitude greater than the former; and after several years, he will advance with a huge army fully equipped.

History: From 212 to 204 Magnus [N] regrouped his military in preparation for another war against Egypt. By starting the Fifth Syrian War (202-195 BC) through an invasion of southern Syria, seizing Gaza and occupying Palestine, Magnus desired to pulverize 5 year old Ptolemy V Epiphanes (204–181 BC) [S] with an invasion of Egypt. But after the Battle of Panium in 200 BC, Roman emissaries demanded that Magnus refrain from invading Egypt and disrupting the export of grain to Italy. Declaring he had never planned to invade Egypt anyway, Magnus acceded to their demands.[206][207]

14. "In those times many will rise against the king of the South.

History: After the death of Philopator [S] in 204 BC, a bloody conflict raged over the regency because his son, Ptolemy Epiphanes [S], was only 5 years old. First, Arsinoë, the dead king’s wife, was murdered by the ministers Agothocles and Sosibius. Agothocles held the regency until he was lynched by an Alexandrian mob. The kingdom was in a state of near anarchy. At the end of the Fifth Syrian War in 195 BC, Magnus [N] gave Cleopatra Sotor as wife to Ptolemy Epiphanes [S].[208][209]

Coin depicting Antiochus IV Epiphanes

Later Antiochus IV Epiphanes (175-164 BC) [N] invaded Egypt unopposed twice, sometimes called the Sixth Syrian War, beginning in 170 BC. In 168 BC, Roman emissary Gaius Popillius Laenas drew a circle in the sand around Antiochus Epiphanes’ feet and ordered him to evacuate Egypt at once. He was not allowed to step outside the circle until he had acquiesced to Rome's demands. Antiochus Epiphanes withdrew under escort of the Roman Ambassadors.[208]

"And the tyrant over your people will exalt himself in fulfillment of the vision, but he shall fall. 15. "So the king of the North shall come and build a siege mound, and take a fortified city; The forces of the South will be powerless to resist; neither the chosen people, neither shall there be any strength to stand.

History: Utterly humiliated by Rome, Antiochus Epiphanes became infuriated when he heard that Jerusalem had sided with Egypt. In desperate need of funds, he exacted revenge by putting Jerusalem under siege, stripping the Temple of all its treasures, plundering the city, murdering thousand and selling into slavery thousands more (168-167 BC). He passed an edict to ban Judaism and enforce Hellenism by erecting pagan altars and instituting pagan sacrifices in the process. He desired to totally eradicate the Jewish culture and religion.

But his plans eventually backfired by provoking the Maccabean Revolt under the leadership of Judas Maccabaeus that resulted in the complete removal of the Seleucid power (141 BC).[210]

Verses 16 - 24: Roman Empire

The head of Pompey on a denarius

16. "But he who comes against him shall do according to his own will, and no one shall stand against him.

History: In 66 BC Antiochus XIII Asiaticus (69-64 BC) [N] requested help from Rome in establishing his rule over Syria, instead Gnaeus Pompeius Magnus (106–48 BC), (i.e., Pompey), decided to end the Seleucid dynasty and turn Syria into a Roman province (66-63 BC) Thus ended the reign of the Seleucid Kings of the North.[211]

He shall stand in the Glorious Land and will have the power to destroy it.

History: Jewish High Priests Hyrcanus II (d. 30 BC) and Aristobulus II (d. 67 BC) were engaged in a struggle for the throne over Judea. They both appealed to Pompey for support. While Pompey postponed a decision, Aristobulus made plans to war with Rome. When Pompey moved to deal with him, Aristobulus attempted to make peace. Then Aristobulus again rebelled while in Jerusalam, and again Pompey moved to deal with him. Again Aristobulus sued for peace, but his supporters spurned Pompey's commander. So, with Hyrcanus's help getting into Jerusalem, Pompey captured the temple where Aristobulus and his followers had fled (63 BC). Although Pompey didn't destroy the temple, he slaughtered 12,000 Jewish rebels, flattened the city walls and put Hyrcanus in as High Priest.[212]

The Tusculum portrait, possibly the only surviving sculpture of Julius Caesar made during his lifetime. Archaeological Museum, Turin, Italy

17. He shall set his face to come with the strength of his whole kingdom,

History: In 48 BC, Julius Caesar (100-44 BC) made landfall in Egypt shortly after Pompey, who was fleeing from him after the Battle of Pharsalus, was assassinated by Egyptians authorities. Caesar was faced with the great prospect of bringing the last remaining Hellenistic kingdom under Roman control and thus becoming the King of the South also.[213]

and with him equitable conditions; and he shall perform them: And he shall give him the daughter of women, then corrupt her;

History: After taking up residence in the royal palace at Alexandria, Caesar reconciled Ptolemy XIII Theos Philopator [S] with his wife Cleopatra making them joint rulers. But Caesar made Cleopatra his mistress (corrupting her) as a show of power.[213]

Cleopatra VII with a 'melon' hairstyle and Hellenistic royal diadem worn over the head

And she shall not stand with him, or be for him.

History: Later, Cleopatra was in Rome when Caesar was assassinated. She did nothing or could do nothing to stop the murder.[214]

18. Then he will turn his attention to the coastlands and will take many of them,

History: Meanwhile, Caesar turned his attention to destroying forces that had supported Pompey in lands surrounding the Mediterranean. He won at the Battle of Zela (47 BC), in modern Turkey, the Battle of Thapsus (46 BC) in modern Tunisia and the Battle of Munda (46 BC) in Spain.[213]

but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.

History: While serving as Tribune during Caesar's absence (49 BC), Marcus Antonius vetoed a decree that Caesar was to either disband his troupes and return to Rome as a private citizen or be declared an outlaw. The senate illegally suspended Marc Antony's tribunal power and took legal action against him. Caesar's reproach fell on Antony. But he caused this reproach to cease by hunting down Caesar's assassins (42 BC).[214]

19. After this, he will turn back toward the refuge of his own country but will stumble and fall, to be seen no more.

History: While back is Rome, preparing for the next conquests, a crowd of senators fatally stabbed Caesar in Pompey's Theatre on March 15, 44 BC.[214]

A denarius minted c. 18 BC., CAESAR AVGVSTVS

20. His successor will send out a tax collector to maintain the royal splendor. After many years, however, he will be destroyed, yet not in anger or in battle.

History: Gaius Octavian (Caesar Augustus) (63 BC – AD 14) succeeded Julius Caesar. He set up a taxation system that greatly benefited Rome. He died at the age of 75 in bed. (14 AD)[215]

Aureus of Tiberius, c. 27–30 AD.

21. He will be succeeded by a contemptible person who has not been given the honor of royalty.

History: Successor to Augustus, Tiberius Julius Caesar (42 BC – AD 37) was not born of royalty, but rather of a noble Patrician. His mother married Augustus, thus making Tiberius a step son. Being one of several possible heirs, Tiberius drew the contempt of Augustus by retiring from civic duty (6 BC). And he was disliked by, and disliked in return, the senate and the people in general.[216]

but he shall come in peaceably, and shall obtain the kingdom by flatteries.

History: He ascended to emperor-ship peacefully in a natural succession following the death of Augustus (14 BC) and by receiving a fabricated and artificial flattery from the Roman senate.[216]

22. With the force of a flood they shall be swept away from before him and be broken,

History: Many hundreds of people were swiftly executed because of Tiberius' irrational fear of conspiracies.[216]

Ecce homo! Antonio Ciseri's 1871 depiction of Pontius Pilate presenting Jesus to the public.

yes, also the prince of the covenant.

History: Jesus was born in Bethlehem because of the taxes of Augustus. (Luke 2:1-5) John the Baptist and Jesus both began their ministry in 27 AD which was the 15th year of Tiberius. (John 3:1, 21) Jesus was accused of sedition against Tiberius Caesar (Luke 23:2, John 19:12-15) and was accordingly executed by Pontius Pilate in 31 AD.[217]

A denarius of Gaius Caligula.

23. After he has joined himself with them he shall act deceitfully.

History: Caligula (12 – 41 AD) became emperor after the death of Tiberius Caeser. For the first 7 months, Caligula was described as the first emperor who was admired by everyone in "all the world, from the rising to the setting sun."[218] Caligula was loved by many for being the beloved son of the popular Germanicus,[219] and because he was not Tiberius.[220] To gain support, he granted bonuses to those in the military including the Praetorian Guard, city troops and the army outside Italy.[221] He destroyed Tiberius's treason papers, declared that treason trials were a thing of the past, and recalled those who had been sent into exile.[222] But, in October 37 AD, Caligula fell seriously ill, or was poisoned. He recovered from his illness, but the young emperor had changed. He became diabolical, full of cruelty, sadism, extravagance, and sexual perversity. He was as an insane tyrant.

Aureus of Claudius, struck at the Lugdunum (Lyon) mint, dated 41–42.

But another will stand in his place and with only a few people he will rise to power.

History: In early AD 41, Caligula was assassinated by officers of the Praetorian Guard, senators, and courtiers. A Praetorian named Gratus found Claudius (10 BC – AD 54) hiding behind a curtain and declared him princeps. He was spirited away to the Praetorian camp and put under their protection where they proclaimed him Emperor.

24. He shall enter peaceably, even into the richest of the provinces;

History: Under Claudius, after achieving the throne peaceably, the Empire underwent its first major expansion since the reign of Augustus. The provinces of Thrace, Noricum, Pamphylia, Lycia, and Judea were annexed (or put under direct rule) under various circumstances during his term. The annexation of Mauretania, begun under Caligula, was completed after the defeat of rebel forces, and the official division of the former client kingdom into two Imperial provinces.[223]

and he shall do what his fathers have not done, nor his forefathers: he shall disperse among them the plunder, spoil, and riches;

History: Unlike Tiberius and Augustus who both had left gifts to the army and guard in their wills, Claudius gave them 15,000 sesterces each to swear allegiance to him.[224]

He will plot the overthrow of fortresses,

History: The most far-reaching conquest was the conquest of Britannia.[225] In 43, Claudius sent Aulus Plautius with four legions to Britain (Britannia). Britain was an attractive target for Rome because of its material wealth – mines and slaves – as well as being a haven for Gallic rebels. Claudius himself traveled to the island after the completion of initial offensives, bringing with him reinforcements and elephants. The Roman colonia of Colonia Claudia Victricensis was established as the provincial capital of the newly established province of Britannia at Camulodunum,[226] where a large Temple was dedicated in his honour.[226]

—but only for a time.

History: The word time, 'eth, is here probably not to be taken as a specific period of time, nor as a period of prophetic time. rather it points to a span of undetermined length, a time gap, to the next events.[227]

Verses 25 - 39: Era of the Roman church

Constantine inherited his father's northern districts of the Tetrarchy -- Gaul and Britania. He fought against Maxentius in Rome to the south.

Constantine

Maxentius

25. “He shall stir up his power and his courage against the king of the South with a great army.

History: While Maxentius in Rome prepared for war, Constantine remained aloof from the Italian conflict in Trier far north of Rome.[228] Over the spring and summer of 307 AD, he left Gaul for Britain[229][230][231] Eventually, however, early in the spring of 312,[232][233] Constantine crossed the Cottian Alps with a quarter of his army, a force numbering about 40,000.[232][234][233]

And the king of the South shall be stirred up to battle with a very great and mighty army;

History: In the summer of 311 AD, Maxentius mobilized against Constantine while Licinius was occupied with affairs in the East. He declared war on Constantine, vowing to avenge his father's "murder".[235] He fortified northern Italy,[236][228] According to Eusebius, inter-regional travel became impossible, and there was military buildup everywhere. There was "not a place where people were not expecting the onset of hostilities every day".[237]

but he shall not stand,

History: Maxentius attempted to cross the bridge of boats (Ponte Milvio), but he was pushed into the Tiber and drowned by the mass of his fleeing soldiers.[238][239][240] Odahl 2004, p. 108

for they shall devise plans against him.

History: On 28 October 312 AD, the sixth anniversary of his reign, he approached the keepers of the Sibylline Books for guidance. The keepers equivocated; "the enemy of the Romans" would die. To Maxentius that meant Constantine would die but he apparently didn’t realize that his death could also satisfy the prophecy.[241][238][242]

26. Yes, those who eat of the portion of his delicacies shall destroy him;

History: He strengthened his support in the Christian community by allowing it to elect a new Bishop of Rome, Eusebius.[236] [228] Maxentius' rule was nevertheless insecure. His early support dissolved in the wake of heightened tax rates and depressed trade; riots broke out in Rome and Carthage;[243][244][245] and Domitius Alexander was able to briefly usurp his authority in Africa.[243] By 312 AD, he was a man barely tolerated, not one actively supported,[246]

his army shall be swept away,

History: The battle was brief,[238] and Maxentius' troops were broken before the first charge.[240] His horse guards and praetorians initially held their position, but they broke under the force of a Constantinian cavalry charge; they also broke ranks and fled to the river. Maxentius rode with them and attempted to cross the bridge of boats (Ponte Milvio), but he was pushed into the Tiber and drowned by the mass of his fleeing soldiers.[247][239][240][242]

and many shall fall down slain.

History: Constantine deployed his own forces along the whole length of Maxentius' line. He ordered his cavalry to charge, and they broke Maxentius' cavalry. He then sent his infantry against Maxentius' infantry, pushing many into the Tiber where they were slaughtered and drowned.[242]

27. Two kings’ hearts shall be bent on evil, and they shall speak lies at the same table; but it shall not prosper,

History: After Maxentius’ defeat, Constantine gradually consolidated his military superiority over his rivals in the crumbling Tetrarchy. In 313, he met agustus Licinius in Milan to pretend to secure an alliance by the marriage of Licinius and Constantine's half-sister Constantia.[248] During this meeting, the emperors agreed on the Edict of Milan, officially granting full tolerance to "Christianity and all" religions in the Empire.[249] Unwittingly, Constantine fulfilled the prophecy of Revelation's letter to Smyrna, (Revelation 2:10) bringing the Diocleatian persecution to a close precisely 10 years after it began.[250] But in 320, Licinius reneged on the religious freedom promised by the Edict of Milan and began to oppress Christians anew.[251]

for still after an arranged meeting, 28. he will return into his land with great substance;

History: Christians in Egypt who had caved under Diocleation's persecution and pretended to forsake their faith, wanted back into the church after the edict of Milan made being a Christian safe again. But those who had remained faithful, the Donatists,. refused to allow the Traditores membership again. This became a major squabble tearing apart the church in North Africa. Unable to solve the problem themselves, they violated Paul's directive to not drag their disagreements into civil court by appealing to Constantine to resolve the internal dispute.[252]

Constantine asked the Bishop of Rome to preside over a panel to make a decision, and they ruled against the Donatists. The Donatists were furious, they appealed the case. Frustrated, Constantine ordered a meeting in Arles (Arelate) calling in bishops from all over the empire. Again the Donatists lost and were again furious. They called for a split in the church.[253]

but his heart shall be moved against the holy covenant; He will take action against it and then return to his own country.

History: Constantine believed that if he could not bring unity to the Christian church, God would stop favoring him and he might never unit the Roman Empire. Angrily, he told the African church that if they didn't get their act together he was going to come down in person and show them how to run a church. If anyone objected he was going to cause them to suffer the due penalties of their obstinacy.[254] By threatening the use of governmental force to settle the controversy, contrary to Jesus' holy covenant of love, Constantine began mixing church and state in a way that had never happened before. He blended the interests of the empire with the life of the church. He threatened the death penalty for people who didn't toe the line.

Caecilianus, the bishop of Carthage who won the dispute, actually rounded up his opponents and with the help of Roman authorities, had them put to death.[255] Thus the Roman Catholic church began the transition into pseudo-Christianity by replacing the Holy Spirit's power of persuasion by love with the Roman Empire's power of coercion by deadly force as means of dealing with heretics.[253]

29. At a special meeting he shall return and go against the south;

Portrait of Arius; detail of a Byzantine icon depicting the First Council of Nicaea.

History: In Egypt, Arius promoted the belief that God was too pure and elevated to appear on earth; therefore, he created the Son, who then created the world. The Son was not equal to the Father, nor co-eternal. He was the Son of God, but not fully God since he was created. At first, Constantine failed to grasp the theological gravity of the debate, but gradually became aware that the dispute was far more substantive than he had at first suspected. In AD 235, he convened a special Counsel in Nicaea.

Under the leadership of Constantine the counsel in Nicaea, in conflict with the ideas of Arius, confirmed the divinity of Christ as it had already been understood by the time Jesus returned to heaven. And, confirmed the canon of the New Testament as defined before the counsel met.[256]

Solidus depicting Valens, marked: d·n· valens p·f· aug·

but it shall not be like the former or the latter.

History: Unlike the previous Panel in Rome and the Counsel in Arles, which had been run by Christian bishops, at the Counsel of Nicaea Constantine took control of the meeting as the de facto head of the church. This underscored his new role as the head of the pseudo-Christian church, and helped seal the marriage of church and state that would define the church from that day forward. Although the Christians really didn't need the emperor because they had the Bible, the life of the church became intimately entwined with the Roman Empire.[257]

30. Then ships from Cyprus shall come against him;

History: Some Adventist see the "ships from Cyprus" to be a reference to the barbarian hordes who invaded and broke up the Western Roman Empire.[258] In response to the invasion of the Huns from the East beginning in AD 370, thousands of Goth's fled southward to the Danube River-the northern border of the Roman empire-hoping to cross into the safety of the Roman Empire. Emperor Valens in Constantinople granted them permission and he sent emergency rations to support the migrants. However two Roman commanders accepted bribes rather than depriving the Goths of their weapons as Valens had stipulated[259][260] and deceitfully sold the goods at exceedingly inflated prices. In desperation, the Goths began looting and pillaging the countryside.[261]

Zeno depicted on a Tremissis; the coin's design celebrates Zeno's victories, and was issued during his second reign.

and he will lose heart.

History: Valens had to respond with force. In AD 378, He brought an army of 30,000 roman troops to quash the Gothic rebellion. Valens met the desperate barbarians out side the city of Adrianople, but in a battle they should have easily won, the Romans were utterly humiliated. Valens body was never found.[261]

Justinian: detail of a contemporary portrait mosaic in the Basilica of San Vitale, Ravenna

Then he will turn back and denounce them because of the holy covenant and take action.

History: As the Goths spread across Europe, Herulian king Odoacer deposed the last western Roman emperor in AD 476 and proclaimed himself king of Italy with the reluctant endorsement of eastern emperor Zeno. But Zeno soon wanted to remove Odoacer and the Heruli from Italy because of their Arian belief. He made a deal with Arian Ostrogothic king Theodoric. Subsequently, in AD 493, Odoacer was murdered and the Heruli massacred.[262]

He will return and judge against those who abandon the holy covenant.

History: In AD 533, emperor Justinian, a staunch Catholic, decreed the Bishop of Rome to be supreme over all Christian churches in Europe. However, he could not install Bishop Vigilius in Rome because the Arian Ostrogoths controlled Rome. So he sanction the use of military force to eliminate the Arian rivals to the pseudo-Christian Catholic church--the pirate Vandals in North Africa and the Ostrogoths in Italy. By AD 534, general Belisarius crushed the Vandal military machine. Then, in AD 538, Belisarius liberated Rome from Arian control, allowing Catholic pope Vigilius to fulfill his position as mandated by Justinian's decree. The complete end of the Ostrogoths came several years later when general Narses first defeated Totila and Teia and then destroyed the Ostrogothic kingdom by AD 555.[263]

31. And strength from him, and to stand up, and to defile the holy place the refuge.

History: (Under construction)

and who to remove and the daily

History:

and to give and who detestable thing and to cause desolation.

History:

Verses 40 - 45: Time of the End

40. At the time of the end, the King of the South shall push at him.

History: SDAs believe that that "time (or era) of the End" began in 1844.

Under the order of Abraham Lincoln, Major Anderson refused to abandon Fort Sumter. On April 12, 1861 Jefferson Davis ordered the shelling of the fort which surrendered 2 days later. Thus began the American Civil War.

Fort Sumter, 2009

And the King of the North will storm out against him,

History: John Keegan wrote that "The American Civil War was to prove one of the most ferocious wars ever fought". In many cases, without geographic objectives, the only target for each side was the enemy's soldier.[264]

with horse drawn cannon, calvary, and many ships.

History: By early 1861, General Winfield Scott had devised the Anaconda Plan to win the war with as little bloodshed as possible.[265] Scott argued that a Union blockade of the main ports would weaken the Confederate economy. [266] In April 1861, Lincoln announced the Union blockade of all Southern ports; commercial ships could not get insurance and regular traffic ended. The blockade shut down the ten Confederate seaports with railheads that moved almost all the cotton. By June 1861, warships were stationed off the principal Southern ports, and a year later nearly 300 ships were in service.[267]

He will invade the region and sweep through like a flood.

History: Maj. Gen. William Tecumseh Sherman of the Union Army maneuvered from Chattanooga to Atlanta. The fall of Atlanta on September 2, 1864, guaranteed the reelection of Lincoln as president.[268] Leaving Atlanta, and his base of supplies, on November 15, Sherman's army marched south with an unknown destination. Sherman's March to the Sea ended with the capture of the port of Savannah on December 21, 1864.[269]

His forces followed a "scorched earth" policy, destroying military targets as well as industry, infrastructure, and laying waste to about 20 percent of the farms in Georgia, disrupting the Confederacy's economy and transportation networks. The operation broke the back of the Confederacy and helped lead to its eventual surrender. Sherman's decision to operate deep within enemy territory is considered to be one of the major campaigns of the war, there were no major battles along the march.[269]

41. He will also invade the Beautiful Land. Many countries will fall, but Edom, Moab and the leaders of Ammon will be delivered from his hand.

History: (Under construction)

42. He will extend his power over many countries; Egypt will not escape.

History:

43. He will gain control of the treasures of gold and silver and all the riches of Egypt, with the Libyans and Cushites in submission.

History:

44. But reports from the east and the north will alarm him, and he will set out in a great rage to destroy and annihilate many.

History:

45. He will pitch his royal tents between the seas at the beautiful holy mountain. Yet he will come to his end, and no one will help him.

History: James White said, "Michael is to stand up at the time that the last power in chap. 11, comes to his end, and none to help him. This power is the last that treads down the true church of God: and as the true church is still trodden down, and cast out by all Christendom, it follows that the last oppressive power has not ‘come to his end;’ and Michael has not stood up. This last power that treads down the saints is brought to view in Rev. 13:11-18. His number is 666. Much of his power, deceptions, wonders, miracles, and oppression, will doubtless be manifested during his last struggle under the ‘seven last plagues,’ about the time of his coming to his end."[270] Ellen White said, “It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy [Revelation 13:11-16] will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy… “The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see.”[271]

Chapter	Year	Summary of SDA historicist Interpretation of chapters 2, 7, 8 & 9 and 11 & 12.[21][22]
		1^st Kingdom 612 - 339 BC	2^nd Kingdom 539 - 330 BC	3^rd Kingdom 330 - 168 BC	4^th Kingdom 168 BC - AD 1798	5^th Kingdom AD 1776 - Now
2	602 BC	Head Gold Babylon ↓	Chest & 2 arms Silver (Media–Persia)	Belly and thighs Bronze (Greece)	2 Legs Iron (Roman Empire-Papal Rome)	2 Feet with toes Clay & Iron (USA)	Rock God's unending kingdom left to no other people
7	553 BC	Winged Lion (Babylon)	Lopsided Bear (Media–Persia)	4 Headed / 4 Winged Leopard (Greece)	Iron toothed beast (Roman Empire) w/Little Horn (Papal Rome) (1260 years; 538 to 1798)	Judgment scene (began in 1844) Beast slain	A son of man comes in clouds Given everlasting dominion *He gives it to the saints.*[34]
8	551 BC		The Great Two-horned Ram Media–Persia ↑	The Very Great Uni- / 4-horned Goat 4 Winds Greece ↑	The Exceedingly Great Little Horn A Master of Intrigue (Roman Empire-Papal Rome)	2300 days until Cleansing of Sanctuary (began in 1844)	(Kingdom of God)
9	538 BC		(70-Weeks: 457 BC to (2300 days: 457 BC to	- - - - > - - - - - - >	AD 27, Jesus ministry begins, AD 31 Jesus Crucified,. AD 34 70-weeks end)	AD 1844, 2300 days end)
11 - 12	535 BC		(Persia)	(Greece)	(Roman Empire) (Era of the Roman church)	Time of the End (USA)	Messiah stands up

The final kingdom - the mystic, uncut Stone

The Mystic Stone was understood to be God's final kingdom.[272][273][274]

Seventh-day Adventists consider the mystic stone kingdom to be the climax of this prophecy. Smith states that after the kingdoms of man pass away, the kingdom of God shall be set up and have no end.[275] They believe that the Bible is plain that the stone is Jesus and his everlasting kingdom.[272][273][274] Ford adds 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.[276]

The stone hitting the feet and not the head or any other body parts, indicates this is the second coming of Jesus at the end of the world. The crushing of all the parts – composed of iron, clay, brass, silver, and gold – at the same time and blowing away the dust indicates this is the final kingdom — a heavenly one — that will last forever. (Daniel 2:35, Daniel 2:44–45)[277] The political sovereignty of the world in Daniel's day of Babylon the head of Gold, was to pass to others and then to still others until at last the sovereignty of the God of heaven would replace the powers of the whole world.[272][273][274]

In chapter 2 God's everlasting kingdom of heaven is set up. (Daniel 2:44)[32] In chapter 7 the Son of Man comes in the clouds and gives people of God the kingdom and they possess it forever and ever. (Daniel 7:18 Daniel 7:23)

Views of Bible scholars from the 1st to 19th centuries

Exhaustive list of Biblical Expositors who commented on chapter 2 from the 1st to 19th centuries

Prophecy of Multi-Metal Image in Chapter 2
Early Church Period: 100–457 AD[278]
BPGR= Babylon – Media/Persia – Greece – Rome. [BPGR] = Implies...
		4 metals	Feet/toes	Stone Kgdm
Josephus	c. 100	BPG[R]		Mess. Kgdm.
Yochanan ben Zakkai	1st century	[BPGR]
Rabbi Akiva	d. 132	BPGR
Sibyllines	3rd century	BPGR
Hippolytus of Rome	d. 238	BPGR	10 Kgdms	2nd Adv.
Tertullian	c. 240	[BPGR]	10 Kgdms	2nd Adv.
Irenaeus	c. 292	BPGR	10-fold div.	After div.
Lactantius	c. 330	[BPGR]	Divisions
Eusebius	c. 340	BPGR	10 Kgdms	Kgdm. God
Aphrahat	c. 350	BPGR	Divisions	at 2nd Adv.
Cyril of Alexandria	w. 386	[BPGR]		Etern. Kgdm.
John Chrysostom	w. 407	BPGR	Divisions	Chr. Kgdm.
Sulpicius Severus	c. 420	[BPG]R	Pres. Divis.	Fut. Kgdm.
Jerome	w. 420	BPGR	Pres. Divis.	After Destr.
Theodoret	w. 457	BPGR	Divisions	at 2nd Adv.
Early Medieval Period: 400–1200 AD[279]
		4 metals	Feet/toes	Stone Kgdm
Augustine of Hippo	d. 430	[BPGR]		Cath. Ch.
Andreas Osiander	7th century	[BPGR]	Multi. Kgdms.
Teaching of Jacob	7th century	BPGR
Bede	d. 735		Church
Berengaudus	9th century	[BPG]R
Eliezer	8th–9th century	BPGR		Mess. Kgdm.
Saadia Gaon	d. 942	BPG-Gog
Yefet ben Ali	10th century	BPGR	Rome & Arabs	Mess. Kgdm.
Rashi	d. 1105	B PGR	Divisions	Mess. Kgdm.
Abraham ibn Ezra	d. 1167	BPG[R]	Rome & Ishm.	Mess. Kgdm.
Petrus Comestor	d. 1178	BPGR	Divisions	Kgdm. of God
Joachim of Fiore	d. 1202	BPGR-Sar.	Final Kgdm.	Heavenly
Thomas Aquinas	d. 1274	BPGR
Reformation Era: 1522–1614 AD[280]
		4 metals	Feet/toes	Stone Kgdm
Martin Luther	1522	BPGR	Mod. Kgdms.	Christ's Kgdm.
Johannes Oecolampadius	1530	BPGR		Kgdm. of God
Philip Melanchthon	1543	BPGR	Mod. Kgdms.	Messian Kgdm.
George Joye	1545	[BPG]R	Divisions	Everlasting
Hugh Latimer	1553	BPGR	Divisions
Virgil Solis	1560	BPGR
Anglican Formulas	c. 1563			Future Kgdm.
Nikolaus Selnecker	1579	BPGR
Thomas Brightman	1614	[BPG]R
Post-Reformation Era—Europe: 1600–1800 AD[281]
		4 metals		Stone Kgdm
George Downame	1603	[BPG]R		Kgdm. of Chr.
Joseph Mede	1631	BPGR		Kgdm. of Chr.
John Tillinghast	1655	BPGR		Kgdm. of Chr.
Henry More	1664	[BPG]R
William Sherwin	1670	[BPG]R		Kgdm. of Chr.
Thomas Beverly	1684	[BPGR]		Kgdm. of Chr.
Pierre Jurieu	1687	BPGR		Kgdm. of Chr.
Johannes Cocceius	1701	BPGR
Heinrich Horch	1712	BPGR		Kgdm. of Chr.
Matthew Henry	1714	BPGR		Kgdm. of Chr.
Isaac Newton	1727	BPGR		Kgdm. of Chr.
John Willison	1745	[BPGR]		Kgdm. of Chr.
Thomas Newton	1754	BPGR		Kgdm. of Chr.
Hans Wood	1787	[BPGR]		Kgdm. of Chr.
Christian G. Thube	1789	BPGR		Kgdm. of Chr.
James Ebenezer Bicheno	1793	BPGR
Edward King	1798	[BPGR]
Jean G. de la Flechere	1800	BPGR
Post-Reformation Era—America: 1600–1800 AD[282]
		4 metals	Feet/toes	Stone Kgdm
Anne Bradstreet	1642	BPGR		Future
Ephriam Huit	1644	BPGR	Church-State	Christ's Kgdm.
Thomas Parker	1646	BPGR	Intermarriage	Kgdm. of Saints
John Davenport	1653	BPGR		Christ
Samuel Hutchinson	1667	BPGR		2nd Advent
Increase Mather	1669	BPGR		Not Yet
Nicholas Noyes	1698	BPGR		God's Kgdm.
Cotton Mather	1702	BPGR		God.s Kgdm.
William Burnet	1724		Div. Europe	Christ's Kgdm.
Paul Dudley	1731	BPGR
Jonathan Edwards	1739	BPGR	10 Kgdms.
David Imri	1756	BPGR
Ezekiel Cheever	1757	BPGR		Christ's Kgdm.
Samuel Gatchel	1781	[BPGR]
Benjamin Gale	1788	BPGR	Church-State	God's Kgdm.
Samuel Hopkins	1793			God's Kgdm.
Samuel Osgood	1794	BPGR	Present	2nd Advent
David Austin	1794	BPGR	Church-State	Soon
Joshua Spalding	1796	BPGR		Christ's Kgdm.
The 19th Century Advent Awakening: 1800–1845 AD[283]
		4 metals	Feet/toes	Stone Kgdm
Manuel Lacunza	1799	4 Kgdms.	Divided Europe	Christ's Kgdm.
William Hales	1803	BPGR		Christ's Kgdm.
George Stanley Faber	1804	BPGR	10 Divisions
Thomas Scott	1805	BPGR	Secular w/Eccl	God's Kgdm.
Adam Clarke	1810	BPGR	Divisions	God's Kgdm.
Samuel Toovey	1813	BPGR		God's Kgdm.
Frederick Lewis Maitland	1813	BPGR	10 Divisions
William Cuninghame	1813	BPGR
James Hatley Frere	1815	BPGR	10 Divisions	God's Kgdm.
Lewis Way	1818	BPGR	Divided Kgdms	Christ's Kgdm.
Francis Mason	1820	BPGR		God's Kgdm.
Jonathan Bayford	1820	BPGR	Divided Europe	Messiah's Kgdm.
Joseph Wolff	1822	BPGR		Christ's Kgdm.
John Fry	1822	BPGR	Divisions
Edward Cooper	1825	BPGR		God's Kgdm.
Samuel Roffey Maitland	1826	BPGR	Future	Future
Edward Irving	1826	BPGR		God's Kgdm.
Edward T. Vaughan	1828	BPGR		Christ's Kgdm.
Thomas Keyworth	1828	BPGR	10 Kgdms.
Gerald T. Noel	1828	BPGR	10 Divisions	God's Kgdm.
Alexander Keith	1828	BPGR
Alfred Shea Addis	1829	BPGR	Divided Europe	God's Kgdm.
Jonathon Hooper	1829	BPGR	Western Kgdms.	God's Kgdm.
William W. Pym	1829	BPGR		God's Kgdm.
Henry Drummond	1830	BPGR
William Jones	1830	BPGR	Divisions
Edward N. Hoare	1830	BPGR	10 Kgdms.	2nd Advent
William Anderson	1830	BPGR		Christ's Kgdm.
James Begg	1831	BPGR	Intermarriages	God's Kgdm.
William Digby	1831	BPGR
William Thorp	1831	BPGR
John Cox	1832	BPGR		Christ's Kgdm.
Joseph d'A. Sirr	1833	BPGR	Divisions	God's Kgdm.
Matthew Habershon	1834	BPGR		Christ's Kgdm.
Bishop Dan Wilson	1836	BPGR		Christ's Kgdm.
Edward Bickersteth	1836	BPGR
François Gaussen	1837	BPGR	Church-State	Christ's Kgdm.
J. H. Richter	1839	BPGR	Listed	Christ's Kgdm.
Thomas Rawson Birks	1843	BPGR	Mingle
Jonathan Cumming	1843	BPGR
William Miller	1843	BPGR	Divided Europe	God's Kgdm.
E. B. Elliot	1844	BPGR		Christ's Kgdm.
James Aitken Wylie	1844	BPGR	Divided Europe	God's Kgdm.
Joseph Baylee	1845	BPGR	Divided Europe	Christ's Kgdm.

Exhaustive list of Biblical Expositors who commented on chapter 7 from the 1st to 19th centuries

Prophecy of Beasts in Chapter 7
Early Church Period: AD 100–457[284]
BPGR= Babylon – Media/Persia – Greece – Rome. [BPGR] = Implies...
		4 Beasts	10 Horns	3 horns	Little Horn	3¹⁄₂ Times	Judgment Kgdm. of God
Josephus	c. 100	Rome = 4th
Yochanan ben Zakkai	1st century	Rome = 4th
Barnabas	c. 150	[BPG]R	Coming Kingdoms	3 Uprooted	"Black one"
Second Esdras	[c. 150]	[BPGR]
Justin Martyr	c. 165	[BPGR]	(Prophecy	ends in 2nd	Advent)	Very Short	2nd Advent
Sibyllines	3rd century	BPGR
Irenaeus	c. 202	BPGR	10 kingdoms	3 Supplanted	Antichrist	3¹⁄₂ Years	2nd Advent
Hippolytus of Rome	d. 238	BPGR	10 Divisions	3 kingdoms	Antichrist	Literal	kingdom of Saints
Tertullian	c. 240	[BPGR]	10 kingdoms	[Spans period	between	Advents]	Coming kingdom
Origen	c. 254	(Allegorizes	all Prophecies)		(Filled with	Enigmas &	Dark Sayings)
Cyprian	c. 258				Antiochus – Type
Porphyry	c. 304	3=Alexander 4=Ptolemy I Soter and Seleucus I Nicator			Antiochus
Victorinus	c. 304	[BPGR]	10 Divisions	3 kingdoms	Antichrist
First Council of Nicaea	325	[BPGR]	(After	Gelasius)			At Advent
Lactantius	c. 330	[BPGR]	10 Kingdoms	3 Destroyed	Antichrist	42 months	Kingdoms Saints
Eusebius	c. 340	BPGR	10 Kingdoms	3 Destroyed			At 2nd Advent
Eusebius [Later Views]	c. 340						Present Church
Aphrahat	c. 350	BPGR	Seleucids			10.5 years	At 2nd Adv.
Hilary of Poitiers	368						Future
Athanasius	373	[BPGR]	[10 Kingdoms]	3 Kingdoms	Antichrist		At 2nd Advent
Ephrem the Syrian	373	[BPG]-P&S			Antiochus
Cyril of Alexandria	386	BPGR	Divisions	3 Kingdoms	Antichrist	3¹⁄₂ Years	At 2nd Advent
John Chrysostom	407	BPGR			Antichrist		2nd Advent
Jerome	420	BPGR	10 Named	3 Uprooted	Antichrist	3¹⁄₂ Years	Judgment = 2nd Advent
Polychronius	430	BP-Alex.			Antiochus
Isidore of Pelusium	450	BPGR
Theodoret	457	BPGR	Contemporary	3 Subdued	Antichrist	3¹⁄₂ years	At 2nd Advent
Early Medieval Period: 400–1200 AD[285]
		4 Beasts	10 Horns	3 horns	Little Horn	3¹⁄₂ Times	Judgment kingdom of God
Augustine of Hippo	d. 430	BPGR	Kingdoms		Antichrist	3¹⁄₂ Years	Eternal kingdom
Andreas	7th century	[BPGR]			[Antichrist]
Teaching of Jacob	7th century	BPGR	Divisions		False Messiah		Judge All Men
Gregory I	d. 604				Antichrist
Bede	d. 735	[BPGR]		3 Rulers	Antichrist
Berengaudus	9th century	[BPG]R	Listed
Eliezer ben Hurcanus	8th–9th century	BPGR
Saadia Gaon	d. 942	BPG-Gog	10 kings		Cruel King
Yefet ben Ali	10th century	BPGR	10 Thrones		Mohammad
Waldenses	12th century	4th=Roman Church
Rashi	d. 1105	BPGR	10 Roman Kingdoms		Titus	=1135 Years
Abraham ibn Ezra	d. 1167	BPG[R]	10 Kings		Titus
Petrus Comestor	d. 1178	BPGR	10 Divisions	3 Kings	Antichrist	3¹⁄₂ Years
Joachim of Fiore	d. 1202	Jews, Romans Arians, Saracens	Future Kingdoms		Antichirst Not Antiochus
Edward II (Salzburg)	d. 1246	[BPG]R	Listed	Named	Papacy
Reformation Era: 1522–1614 AD[286]
		4 Beasts	10 Horns	3 horns	Little Horn	3¹⁄₂ Times	Judgment Kingdom of God
Martin Luther	1522	BPGR	Listed		Papacy, Turkey	Phocas	After Division
Johannes Oecolampadius	1530	BPGR	Listed		Papacy
Philip Melanchthon	1543	BPGR	Listed		Mohammedanism	(hazy)	P.-Overthrow
Andreas Osiander	1545	[BPG]R			Papacy	412–1672 (1260 years)
George Joye	1545	BPGR	Listed		Papacy
John Knox	1547	BPGR	Fall of Rome		Papacy
John Bale	1550	[BPG]R			Papacy
Hugh Latimer	1553	BPGR	Divisions
Nicolaus von Amsdorf	1554	[BPG]R
Heinrich Bullinger	1557	[BPG]R			Papacy	1260 years
Johann Funck	1558	[BPG]R			Papacy
Virgil Solis	1560	BPGR			Papacy
Georg Nigriaus	1570	BPGR	Listed		Pope – Turk	1260 years
John Jewel	1562	[BPG]R			Papacy	Justinian onward
David Chytraeus	1572	[BPG]R			Papacy	412–1672 (1260 years)
Nikolaus Selnecker	1579	BPGR	Listed		Turk
Thomas Cranmer	1582	[BPG]R			Papacy
John Napier	1593	BPGR	Listed			1260 years
Thomas Brightman	1614	[BPG]R	Divisions		Papacy	Years
Counter-Reformation: 1590–1604 AD[286]
Francisco Ribera	1590	4th = Satan			Future Antichrist	Literal
Robert Bellarmine	1593				Single King	Literal
Brás Viegas	1601					Literal Future
Post-Reformation Era—Europe: 1600–1800 AD[287]
		4 Beasts	10 Horns	3 horns	Little Horn	3¹⁄₂ Times	Judgment Kingdom of God
James I of England	1600	[BPG]R	Division		Papacy	1260 years to End
George Downame	1603	[BPGR]	Listed		Papacy	1260 Years (600→)
George Pacard	1604	[BPG]R	Divisions		Papacy	1260 Years
Hugh Broughton	1607	BPG-Alex. Succ.	Kings		Antiochus	[Literal]
Joseph Mede	1631	BPGR	Listed		Papacy	1260 years
John Tillinghast	1655	BPGR			Papacy	396–1656 (1260 years)
Henry More	1664	[BPG]R	Divisions		Papacy	1260 Years
William Sherwin	1670	[BPG]R	Divisions		Papacy	1260 Years
Thomas Beverley	1684	[BPGR]	Kingdoms		Papacy	437–1697 (1260 years)
Pierre Jurieu	1687	BPGR	Kingdoms		Papacy	454–1714 (1260 years)
Drue Cressener	1689	[BPG]R	Kingdoms		Papacy	Justinian → c. 1800
William Lowth	1700	[BPGR]			Papacy	606–1866 (1260 years)
Johannes Cocceius	1701	BPGR	Listed		Papacy	1260 Years
Robert Fleming, Jr.	1701	BPGR			Papacy	Justinian → 1794
George Her. Geblehr	1702	[BPGR]			Papacy	1260 years
William Whiston	1706	BPGR	Kingdoms		Papacy	606–1866 (1260 years)
Heinrich Horch	1712	BPGR			Papacy	[years]
Matthew Henry	1714	BPGR	Ten Nations		Papacy	1260 years
Isaac Newton	1727	BPGR	Listed		Papacy	1260 years
John Willison	1745	[BPGR]	Divisions		Papacy
Thomas Newton	1754	BPGR	Kingdoms		West. Rome	533 or 606
Johann Ph. Petri	1768	[BPGR]			Turks	587–1847 (1260 years)
Hans Wood	1787	BPGR			Papacy	620–1880 (1260 years)
Christian G. Thube	1789	BPGR	Divisions		Papacy
James Ebenezer Bicheno	1793	BPGR	Divisions		Papacy	529–1789 (1260 years)
David Simpson	1797	[BPG]R	Divisions		Papacy	538–1798 (1260 years)
Edward King	1798	[BPGR]			Papacy	538–1798 (1260 years)
Richard Valpy	1798	BPGR			Papacy	538–1798 (1260 years)
Jean G. de la Flechere	1800	BPGR	Listed		Papacy	1260 years
Post-Reformation Era—America: 1600–1800 AD[288]
		4 Beasts	10 Horns	3 horns	Little Horn	3¹⁄₂ Times	Judgment Kingdom of God
John Cotton	1639	BPGR	Mentioned		Papacy	395–1655 [1260 years]
Anne Bradstreet	1642	BPGR
Roger Williams	1644	BPGR	Mentioned		Papacy	years
Ephriam Huit	1644	BPGR	Named		Turks-Popes	3¹⁄₂ centuries
Thomas Parker	1646	BPGR	Named		Papacy	600–1859
John Davenport	1653	BPGR				Years
Edward Holyoke	1658	BPGR	Mentioned			600-
Samuel Hutchinson	1667	BPGR			Papacy
Increase Mather	1669	BPGR	Named		Papacy	456–1716 [1260 years]
Samuel Mather	1672	BPGR	Mentioned			Years
Nicholas Noyes	1698	BPGR			Papacy	years
Cotton Mather	1702	BPGR	Mentioned		Papacy	456-
William Burnet	1724	BPGR	Named		Papacy	455–1715 [1260 years]
Jonathan Edwards	1739	BPGR	Mentioned		Papacy	455- or 606-
David Imri	1756	BPGR				Years
Ezekiel Cheever	1757	BPGR			Papacy
Aaron Burr Sr.	1757	BPGR	Mentioned		Papacy	Years
Isaac Backus	1767		Mentioned		Bishop of Rome
Samuel Langdon	1774	[BPGR]				Years
Samuel Gatchel	1781	[BPGR]
Benjamin Gale	1788	BPGR	Mentioned		Papacy	Years
Dr. Joshua Lathrop House	1789	BPGR				606–1866 (1260 years)
Samuel Hopkins	1793	BPGR			Papacy	606–1866 (1260 years)
Samuel Osgood	1794	Confused	Named		Pope	630–1890 (1260 years)
William Linn	1794	BPGR	Mentioned		Papacy	553–1813 (1260 years)
David Austin	1794	BPGR			Papacy	500–1760 (1260 years)
Joshua Spalding	1796	BPGR			Papacy	Years
19th-century Advent Awakening: 1800–1845 AD[289]
		4 Beasts	10 Horns	3 horns	Little Horn	3¹⁄₂ Times	Judgment Kingdom of God
Manuel Lacunza	1799	4 Religions	Mentioned			Years
William Hales	1803	BPGR	Listed	HOL	Papacy	620–1880 (1260 years)
George Stanley Faber	1804	BPGR	Listed	HOL	Papacy
Thomas Scott	1805	BPGR	Listed	HOL	Papacy	606–1866 (1260 years)
Adam Clarke	1810	BPGR	Divisions		Popedom	755–2015 (1260 years)
Samuel Toovey	1813	BPGR	Listed	ExLR	Papacy
Frederick Lewis Maitland	1813	BPGR	Listed	HOL		533–1792 (1260 years)
William Cuninghame	1813	BPGR	Listed		Papacy	533–1792 (1260 years)
James H Frere	1815	BPGR	10 Divisions		Papacy	533–1792 (1260 years)
Lewis Way	1818	BPGR	Divisions			531–1789 (1260 years)
W. C. Davis	1818	BPGR			Papacy	588–1848 (1260 years)
Francis Mason	1820	BPGR	10 Divisions		Papacy	533–1792 (1260 years)
Jonathan Bayford	1820	BPGR	Listed		Bishop of Rome	529–1789 (1260 years)
Henry Gauntlett	1821	BPGR			Papacy	606–1866 (1260 years)
Joseph Wolff	1822	BPGR			Papacy	1260 Years
John Fry	1822	BPGR	Listed	HOL	Papacy	537–1797 (1260 years)
Pierre J. Agier	1823	BPGR	10 Kingdoms		Christian Rome
Jonathan R. Park	1825	BPRG				606–1866 (1260 years)
Edward Cooper	1825	BPGR			Papacy
Samuel Roffey Maitland	1826	Future	Not Divisions	Future	Future	Days only
Edward Irving	1826	BPGR	Papal Europe		Papacy	533–1792 (1260 years)
Edward T. Vaughan	1828	BPGR			Papacy	537–1797 (1260 years)
Thomas Keyworth	1828	BPGR	10 Kingdoms	3 Kingdoms	Papacy	606–1866 (1260 years)
Gerald T. Noel	1828	BPGR	10 Divisions		Papacy	533–1792 (1260 years)
Alexander Keith	1828	BPGR			Papacy	533–1793 (1260 years)
Alfred Shea Addis	1829	BPGR	Listed		Papacy	553–1813 (1260 years)
Jonathon Hooper	1829	BPGR			Pope	533–1793 (1260 years)
William W. Pym	1829	BPGR			Papacy	533–1793 (1260 years)
Henry Drummone	1830	BPGR			Papacy
William Jones	1830	BPGR	10 Kingdoms		Papacy	Years
Edward N. Hoare	1830	BPGR	10 Kingdoms	ExLR	Papacy	533–1793 (1260 years)
Samuel Lee	1830	Preterist				3¹⁄₂ Years
William Anderson	1830	BPGR
James Begg	1831	BPGR	10 Nations		Papacy
William Digby	1831	BPGR	Listed	HOL	Papacy	533–1793 (1260 years)
J (Amici) Leslie	1831	BPGR			Papacy	532–1792 (1260 years)
Joshua William Brooks	1831	BPGR			Papacy	533–1793 (1260 years)
William Thorp	1831	BPGR			Papacy	Nearly Out
John Cox	1832	BPGR	10 Divisions		Papacy
Joseph d'A. Sirr	1833	BPGR
Matthew Habershon	1834	BPGR	10 Divisions		Papacy	533–1793 (1260 years)
Bp Dan Wilson	1836	BPGR			Papacy
Edward Bickersteth	1836	BPGR				533–1793 (1260 years)
François Gaussen	1837	BPGR	Listed	HOL	Papacy	529–1789 (1260 years)
J. H. Richter	1839				Papacy	587–1847 (1260 years)
Charlotte Elizabeth Tonna	1840	BPGR			Papacy	(Years)
James Henthorn Todd	1840	(4th not Rome)	(not Roman)		(Future)	(not years)
John Henry Newman	1841				(Future)	(Days)
Thomas Rawson Birks	1843	BPGR	Listed	3 Kingdoms	Papacy
Jonathan Cumming	1843	BPGR			Papacy	532–1792 (1260 years)
William Miller	1843	BPGR	10 Nations		Papacy	538–1798 (1260 years])
E. B. Elliot	1844	BPGR	Listed		Papacy	Justinian-1798
James Aitken Wylie	1844	BPGR	10 Nations		Papacy	538–1798 (1260 years)
Joseph Baylee	1845	BPGR			Papacy	532–1792 (1260 years)
BPGR=Babylon-Media/Persia-Greece-Rome. [BPGR]=Implies...

Exhaustive list of Biblical Expositors who commented on chapter 8 from the 1st to 19th centuries

Prophecy of the Ram, Goat, & Horn in Daniel 8
Early Church Period: 100–457 AD[290]
BPGR= Babylon – Media/Persia – Greece – Rome. [BPGR] = Implies...
		Ram-Goat	Notable Horn	4 Horns	Exceedingly Great Horn	2300 Days BC – AD
Josephus	c. 100	PG	[Alexander]	4 Divisions	Antiochus
Irenaeus	c. 202				Antichrist
Hippolytus of Rome	d. 238	PG	Alexander	4 Divisions	Antiochus	Literal
Tertullian	c. 240			4 Divisions
Sextus Julius Africanus	c. 240	PG				Months
Origen	c. 254	(Allegorizes	all	Prophecies)	Antichirst
Aphrahat	c. 350	PG			Romans
Ephrem	373	[PG]			Antiochus
John Chrysostom	347–407	PG	Alexander	4 Divisions
Jerome	w. 420	PG	Alexander	Successors		Literal
Polychronius	430	PG				1150 days
Early Medieval Period: 400–1200 AD[291]
		Ram-Goat	Notable Horn	4 Horns	Exceedingly Great Horn	2300 Days BC – AD
Benjamin Nahawandi	8th–9th centuries					2300 Years
Saadia Gaon	d. 942					2300 years / 2
Hakohen	10th century					2300 years
Yefet ben Ali	10th century				Mohammedanism	Literal
Rashi	d. 1105					Years +
Abraham ibn Ezra	d. 1167					Uncertain
Joachim of Fiore	d. 1202	Alexander
Thomas Aquinas	d. 1274				Antiochus Antichrist	Literal
Reformation Era: 1522–1614 AD[286]
		Ram-Goat	Notable Horn	4 Horns	Exceedingly Great Horn	2300 Days BC – AD
Martin Luther	1522	PG			Antiochus & Papacy	Literal
Johannes Oecolampadius	1530					Years
Philip Melanchthon	1543	PG			Papacy	Literal
George Joye	1545	PG
Heinrich Bullinger	1557				Papacy
John Calvin	c. 1560	PG	Alexander	Successors	Antiochus	Literal
Nikolaus Selnecker	1579	PG
John Napier	1593					Literal Days
Counter-Reformation: 1590–1604 AD[286]
Francisco Ribera	1590					Literal
Post-Reformation Era—Europe: 1600–1800 AD[292]
		Ram-Goat	Notable Horn	4 Horns	Exceedingly Great Horn	2300 Days BC – AD
George Downame	1603				Papacy	1150 Years
John Tillinghast	1655					Cyrus – 1710
William Sherwin	1670					? – 1700
Thomas Beverly	1684	(2300 Years	to Sanctuary)			Period to End
Johannes Cocceius	1701					Literal
George Her. Geblehr	1702					453–1760
William Whiston	1706					[522–1716]
Heinrich Horch	1712	PG				Cyrus – End
Isaac Newton	1727	PG			Rome	2300 Years
Thomas Newton	1754	PG			Rome	Years
Johann Ph. Petri	1768					453–1847
James Purves	1777	PG				534–1766
Hans Wood	1787					480–1880
James Ebenezer Bicheno	1793					481–1819
Edward King	1798	PG				538–1762
Richard Valpy	1798	PG
Jean G. de la Flechere	1800	PG			Papacy	550–1750
The 19th Century Advent Awakening: 1800–1845 AD[293]
		Ram-Goat	Notable Horn	4 Horns	Exceedingly Great Horn	2300 Days BC – AD
William Hales	1803					420–1880
George Stanley Faber	1804	PGM				? – 1866
Thomas Scott	1805	PG				Years. Are closing
Adam Clarke	1810					334–1966
Frederick Lewis Maitland	1813	PGR				515 -
William Cuninghame	1813	PGR				457–1843
James H Frere	1815	PGM				553–1847
Lewis Way	1818					509–1791
W. C. Davis	1818					509–1791
Francis Mason	1820					457–1843
Jonathan Bayford	1820	PGM				481–1819
Joseph Wolff	1822	PGR				453–1847
John Fry	1822	PGM				457–1844
Edward Cooper	1825	PGM				Years
Samuel Roffey Maitland	1826	Not Mohammed				Literal Days
Edward Irving	1826	PGR				533–1847
Edward T. Vaughan	1828	PGM				? – 1843
Thomas Keyworth	1828	PGM				457–1843
Alexander Keith	1828	PGM				480–1820
Alfred Shea Addis	1829	PG				457 – 1843/4
Jonathon Hooper	1829					453–1847
William W. Pym	1829					453–1847
Henry Drummond	1830					453–1847
Edward N. Hoare	1830	PGM				457–1843
William Anderson	1830					457–1843
William Digby	1831					457–1843
Joshua W. Brooks	1831	PGM				457–1843
John Cox	1832	PGM
Matthew Habershon	1834	PGM				457 – 1843/4
Bishop Dan Wilson	1836	PGR				453–1847
Edward Bickersteth	1836					457–1844
François Gaussen	1837	PGM				Years
J. H. Richter	1839					453–1847
William Miller	1843	PG	Alexander	Greek Kingdoms	Papacy	457–1844
Thomas Rawson Birks	1843	PGR				457–1843
Jonathan Cumming	1843	PGR				481–1821
E. B. Elliot	1844	PGM				480–1820

Exhaustive list of Biblical Expositors who commented on chapter 9 from the 1st to 19th centuries

The 70-Weeks Prophecy in Chapter 9
Early Church Period: 100-457 AD[294]
Name	Date	70 Weeks	Last Week	Cross
Tertullian	c. 240	From Persia	To Christ	70th week
Clement of Alexandria	c. 220	To Advent		During
Hippolytus of Rome	d. 236	490 yrs	Separated
Sextus Julius Africanus	c. 240	490 yrs	To Christ
Eusebius Pamphili	c. 340	490 yrs	To Christ	Midst
Athanasius	373	To Cross
Cyril of Jerusalem	386	Wks. of Yrs.
Polychronis	430	490 yrs	7 yrs	midst
Jerome	420	490 yrs
Theodoret	457	490 yrs
Early Medieval Period: 400-1200 AD[295]
Name	Date	70 Weeks	Last Week	Cross
Augustine of Hippo	d. 430	to Cross
Teaching of Jacob	7th century	69 wks to Christ
Bede	d. 735	457 solar yrs	Bap. midst	at end
Saadia Gaon	d. 942	490 yrs from exile
Jehoram	10th century	Years
Yefet ben Ali	10th century	Sabbatical Yrs to Titus
Rashi	d. 1105	490 yrs
Abraham bar Hiyya	d. 1136	Wks of Sabbatical yrs.
Abraham ibn Ezra	d. 1167	490 yrs
Thomas Aquinas	d. 1274	475 Solar yrs		At End
Arnold of Villanova	1292	Yrs to Christ	Fall of Jerusalem
Pierre Jen d'Olivi	d. 1298	Wks. of Yrs.
Reformation Era: 1522-1614 AD[296]
Name	Date	70 Weeks	Last Week	Cross
Martin Luther	1522	Yrs. (2d Darius)	34-41 AD	Begin
Philip Melanchthon	1543	Yrs. (2dn Artax.)		Midst
Johann Funck	1558	457 BC - 34 AD	to 34	End
Nikolaus Selnecker	1579	Yrs. (2d Artax)
Georg Nigrinus	1570	456 BC - 34 AD		End
Johannes Oecolampadius	1530	Years	Long Period
Heinrich Bullinger	1557	457 BC to 34 AD	to 34 AD	End
George Joye	1545	Cyrus, yrs
John Napier	1593	490 yrs
Post-Reformation Era—Europe: 1600-1800 AD[297]
Name	Date	70 Weeks	Last Week	Cross
Joseph Mede	1631	417 BC - 74 AD		(33) AD
Henry More	1664	490 yrs
John Tillinghast	1655	Ends 34 AD		34 AD
William Sherwin	1670	490 yrs
Thomas Beverly	1684	Yrs to Christ
Johannes Cocceius	1701	490 yrs.		(33) AD
Robert Fleming Jr.	1701	490 yrs.
Isaac Newton	1727	457 BC - 34 AD		34 AD
William Lowth	1700	Years
William Whiston	1706	445 BC - 32+ AD		33 AD
Heinrich Horch	1712	490 yrs		Midst
Berienberg Bible	1743	Yrs. to Christ		Midst
Johann Al Bengal	1740	Yrs to Christ		Midst
Johann Ph. Petri	1768	453 BC to 37 AD		Midst
Hans Wood	1787	420 BC - 70 AD
Christian G. Thube	1789	- 37 AD		30 AD
Post-Reformation Era—America: 1600-1800 AD[298]
Name	Date	70 Weeks	Last Week	Cross
Eph. Huit	1644	490 yrs
Thomas Parker	1646	490 yrs
John Davenport	1653	Yrs to Christ
William Burnet	1724	490 yrs
Joshua Bellamy	1758	490 yrs
Aaron Burr Sr.	1757	490 yrs
Samuel Langdon	1774	490 yrs
Samuel Gatchet	1781	490 yrs
Samuel Osgood	1794	490 (Art.)
The 19th-century Advent Awakening: 1800-1845 AD[299]
Name	Date	70 Weeks	Last Week	Cross
William Hales	1803		27/31/34 AD
George Stanley Faber	1804	458 BC -
Thomas Scott	1805	7th yr of Artax.
Adam Clarke	1810	7th yr of Artax.
W. C. Davis	1818	453 BC - 37 AD
Arch. Mason	1820	457 BC - 33 AD
Jno A. Brown	1823	457 BC - 34 AD
Jno. Bayford	1820	Years
Lewis Way	1818	Years
Henry Drummond	1830	To 1st Advent
John Fry	1822	457 BC - 33 AD
Thomas White	1828	457 BC - 33 AD
Edward Cooper	1825	457 BC - 33 AD
Thomas Keyworth	1828	457 BC - 33 AD
Alfred Shea Addis	1829	457 BC - 33 AD
Jno. Hooper	1829	490 yrs
William W. Pym	1829	453 BC - 37 AD
Edward N. Hoare	1830	457 BC - 33 AD
William Digby	1831	457 Bc - 33 AD
Bp Dave Wilson	1836	453 BC - 37 AD
Alexander Keith	1828	7th of Artax		Cross
John Cog	1832	Years
Matt Habershon	1834	457 BC - 33 AD
Ed Bickersteih	1836	457 BC - 34 AD
Louis Gaussen	1837	457 BC - 34 AD

Exhaustive list of Biblical Expositors who commented on chapter 11 from the 1st to 19th centuries

Prophecy of Kings in Daniel 11
Early Church Period: 100-457 AD[300]
		Kingdoms
Hippolytus of Rome	d. 238	PGR-Antichrist
Jerome	w. 420	Antichrist at end
Early Medieval Period: 400-1200 AD[301]
Thomas Aquinas	d. 1274	Antichrist
Reformation Era: 1522-1614 AD[302]
		Willful King	King of the North
Martin Luther	1522	Papacy	Papacy
Johannes Oecolampadius	1530		Antichrist
Philip Melanchthon	1543	Papacy	Papacy, Turk
George Joye	1545		Papacy
Heinrich Bullinger	1557		Papacy
John Jewel	1562		Papacy
Nikolaus Selnecker	1579		Papacy
Thomas Cramer	1582	Papacy
Counter-Reformation: 1590-1604 AD[302]
Robert Bellarmine	1593	Antiochus
Post-Reformation Era—Europe: 1600-1800 AD[303]
		Willful King	King of the North
George Downame	1603		Papacy
John Tillinghast	1655		Turk & Pope
William Sherwin	1670		Turks
Thomas Beverly	1684		Turks
William Whiston	1706		Turks
Thomas Newton	1754		Turks
Hans Wood	1787		Turks
James Ebenezer Bicheno	1793		Turks
The 19th Century Advent Awakening: 1800-1845 AD[304]
			King of the North
William Hales	1803		Papacy
George Stanley Faber	1804		Papacy
Thomas Scott	1805		Turkey
Adam Clarke	1810		Turks
Frederick Lewis Maitland	1813		Mohammedan
Jonathan Bayford	1820		Papacy
John Fry	1822		Rome
Edward Cooper	1825		Rome
Alexander Keith	1828		Turkey
Alfred Shea Addis	1829		Rome
John Cox	1832		Turkey
Bp Dan Wilson	1836		Papacy
François Gaussen	1837		Rome
Thomas Rawson Birks	1843		Rome
E. B. Elliot	1844		Turkey
PGR=Media/Persia-Greece-Rome. M=Mohammed. [BPGR]=Implies...

Footnotes

Paulien 2003, pp. 15–43.
Paulien 2006, pp. 180–208.
LaRondelle 2005, pp. 22–23, 25–27.
Arasola 1990.
Froom 1948, pp. 243–244: This method lead to a twofold testimony – Christ and his salvation & Antichrist and his damnation. “The reformers were unanimous in its acceptance. And it was this interpretation of prophecy that lent emphasis to their reformatory action. It led them to protest against Rome with extraordinary strength and undaunted courage. ... This was the rallying point and the battle cry that made the Reformation unconquerable."
Barnard 2012, p. 63.
Barnard, John Richard (August 2012). The Millerite Movement and American Millenial Culture, 1830–1845 (Thesis). Southern Illinois University: Carbondale. p. 63. Another lasting legacy of the Millerite movement is the widespread abandonment of the method of prophetic interpretation used by Miller: historicism. The very public humiliation of October 22, 1844 greatly limited the use of historicism. Instead, new eschatological methods came to dominate American theology regarding the end times, most notably futurism, which focuses on the tribulation period of the unrighteous left behind to be punished by suffering through the chronology of wars and famines laid out in Revelation, and preterism, which eschews the idea of a millennium entirely.
Shea 2005, p. 130.
Shea 2005, p. 94.
Doukhan 1987, p. 8.
Froom 1950, pp. 326–327.
Froom 1950, pp. 55–56.
Froom 1950, pp. 55–56, 324, 326.
Froom 1950, p. 328.
Froom 1950, p. 329.
Shea 2005, pp. 18, 130.
Doukhan 1987, pp. 7–8.
Bohr, Stephen (2009). Futurism's incredible journey. ISBN 9781580192958.
Froom 1950, pp. 327, 329.
Smith 1944, pp. 38–39.
Smith 1944.
Anderson 1975.
Smith 1944, p. 105.
Maxwell 1981, p. 107.
Smith 1944, p. 113.
Smith 1944, p. 106.
Doukhan 1987, p. 18.
Shea 2005, p. 112.
Doukhan 1987, p. 22.
Ford 1978, pp. 99–100.
Smith 1944, p. 114.
Smith 1944, pp. 64, 147.
Pfandl 2004, pp. 26–29.
Daniel 7:13–27 see verses 13, 14, 22, 27
Ford 1978, p. 167.
Smith 1944, p. 108.
Ford 1978, p. 185.
Smith 1944, pp. 108, 152.
Ford 1978, p. 168.
Anderson 1975, pp. 47-48.
Ford 1978, pp. 95-98.
Stefanovic 2007, p. 106.
Boutflower 1923, p. 24.
Boutflower 1923, pp. 25-26.
Herodotus 1. 183 in Loeb Classical Library, vol. 1 p. 227
Pfandl 2004, p. 27.
Maxwell 1975, p. 35.
Smith 1944, p. 107.
Pfandl 2004, p. 62.
Shea 2005, p. 113.
Stefanovic 2007, p. 258.
Stefanovic 2007, pp. 297–299.
Anderson 1975, p. 101.
Seow 2003, p. 126.
Shea 2005, pp. 174–175.
Shea 2005, p. 114.
Smith 1944, pp. 51–52.
Pfandl 2004, pp. 62–63.
Smith 1944, p. 51.
Maxwell 1981, p. 35.
Pfandl 2004, p. 35.
Anderson 1975, p. 48.
Shea 2005, p. 101.
Boutflower 1923, pp. 25–26.
Ford 1978, p. 98.
Ford 1978, p. 143.
Smith 1944, pp. 107–108.
Stefanovic 2007, p. 299.
Anderson 1975, p. 102.
Smith 1944, p. 152.
Shea 2005, pp. 175–176.
Jewish Antiquities X. 10. 4.
Herodotus, VII, 74, 89–95
Anderson 1975, p. 49.
Herodous 2 152, vol. 1, pp. 463–465
Maxwell 1975, pp. 35–36.
Smith 1944, pp. 108–109.
Ford 1978, pp. 143–144.
Pfandl 2004, p. 63.
Anderson 1975, pp. 89–90.
Botsford 1911, pp. 296–297.
Smith 1944, pp. 54–55.
Newton 1754, p. 240.
Pfandl 2004, pp. 27–28.
Doukhan 1987, p. 14.
Maxwell 1975, p. 36.
Anderson 1975, pp. 49–50.
Shea 2005, pp. 101–102.
Ford 1978, pp. 144–145.
Anderson 1975, p. 90.
Smith 1944, p. 110.
Stefanovic 2007, p. 259.
Shea 2005, pp. 115–116.
Stefanovic 2007, p. 260.
Elliott 1847.
Anderson 1975, p. 91.
Maxwell 1975, p. 129.
Maxwell 1975, pp. 145–147.
Smith 1944, p. 125.
Smith 1944, p. 126.
Procopius, History of the Wars, 3.10.19
Previte-Orton 1953, p. 189.
Shea 2005, pp. 117–118.
Ford 1978, p. 151.
Stefanovic 2007, pp. 260, 276.
Shea 2005, p. 118.
Maxwell 1975, p. 131.
Ferraris 1772, pp. 26–29.
Smith 1944, pp. 128–129.
Stefanovic 2007, p. 279.
Shea 2005, p. 120.
Anderson 1975, pp. 93–94.
Maxwell 1975, p. 134.
Eck 1978, p. 13.
Stefanovic 2007, p. 276.
Anderson 1975, p. 92.
Smith 1944, p. 117.
Smith 1944, pp. 131–133.
Anderson 1975, pp. 94–95.
Maxwell 1975, p. 130.
Stefanovic 2007, pp. 294–295.
Pfandl 2004, p. 78.
Pfandl 2004, p. 79.
Shea 2005, pp. 178–180.
Shea 2005, pp. 180–181.
Pfandl 2004, p. 80.
Shea 2005, pp. 182–183.
Shea 2005, p. 181.
Anderson 1975, p. 106.
Pfandl 2004, p. 81.
Pfandl 2004, p. 82.
Douchan 1987, pp. 24–25.
Maxwell 1981, p. 189.
Goldstein 2003, p. 58.
Doukhan 1987, pp. 21-22.
Shea 2005, p. 213.
Pfandl 1975, p. 71.
Shea 2005, p. 212.
Maxwell 1981, p. 117.
Maxwell 1981, pp. 116-117.
Goldstein 2003, pp. 60–61 based on: Daniel 7:8–11 and on Daniel 7:21–22
Anderson 1975, p. 98.
Maxwell 1981, p. 120.
Maxwell 1981, pp. 119-120.
Anderson 1975, p. 99.
Shea 2005, p. 215.
Shea 2005, p. 214.
Pfandl 1975, p. 73.
Pfandl 2004, p. 85.
Shea 2005, p. 183.
Shea 2005, p. 184.
Stefanovic 2007, pp. 309-310.
Pfandl 2004, pp. 90–91 A number of other translations say the same:
- LXX --------- "the sanctuary shall be cleansed"
- Theodotion "the sanctuary shall be cleansed"
- KJV --------- "the sanctuary shall be cleansed"
- NKJV ------- "the sanctuary shall be cleansed"
- RSV -------- "the sanctuary shall be restored to its rightful state"
- NEB -------- "the Holy Place shall emerge victorious"
- NIV --------- "the sanctuary shall be reconsecrated"
- NASB ------ "the holy place will be properly restored"
- Douay ------ "the sanctuary shall be cleansed"
- Knox -------- "the sanctuary is cleansed"
- Jerusalem - "the sanctuary shall have its rights restored"
- Moffatt ----- "the sanctuary shall be restored"
- MT ---------- "the sanctuary shall be victorious"
- Tanakh ----- "the sanctuary shall be cleansed"
Pfandl 2004, p. 88.
Stefanovic 2007, pp. 309–310, "But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. ... It was necessary, then, for the earthly copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a sanctuary made with human hands that was only a copy; he entered heaven itself, now to appear for us in God’s presence.(Hebrews 2:11, 23–24)
Pfandl 2004, p. 86.
White 2004, p. 422.
Shea 2005, pp. 187-188.
Shea 1996, p. 110.
Knibb 2006, p. 435.
Shea 1986, p. 110.
Pfandl 2004, p. 99.
- to finish transgression,
- to put an end to sin (sin offerings),
- to atone for wickedness,
- to bring in everlasting righteousness,
- to seal up vision and prophecy and
- to anoint the Most Holy Place. Daniel 9:20–27 Knibb 2006, p. 435
Maxwell 1981, pp. 214-215.
Smith 1944, pp. 203, 205.
Anderson 1975, p. 111.
Smith 1944, p. 202.
Smith 1944, p. 203.
Smith 1944, pp. 208–209.
Pfandl 2004, pp. 100-101.
Maxwell 1981, pp. 224-225.
Smith 1944, pp. 214–215.
Knight 2000, pp. 44–45.
Doukhan 1987, p. 15.
White 1947, pp. 358, 359 "Some SDAs had been so indiscreet as to talk about their pro-slavery principles which proceed from the dominion of Satan and be seen as sympathizers with the rebellion." "You have never looked upon slavery in the right light, and your views of this matter have thrown you on the side of the Rebellion, which was stirred up by Satan. Your views of slavery cannot harmonize with the sacred, important truths."
White 1947, pp. 360.
White 1899, pp. paragraphs 30–31 "We have come to a time when God's sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. ... If the [U.S.] government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of [Sunday]. ... The mingling of churchcraft and statecraft is represented by the iron and clay. ... This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results."
Pfandl 2004, p. 29.
"Branches of Government". Retrieved 19 August 2020.
Max Mallowan p. 392. and p. 417
Kuhrt, Amélie (2013). The Persian Empire: A Corpus of Sources from the Achaemenid Period. Routledge. p. 177. ISBN 9781136016943.
Swearingen 2006, p. 96.
Smith 1944, p. 233.
According to plate 2 in Stoneman 2015
Smith 1944, pp. 233-234.
Daniel 11 in Context
CNG: Kings of Macedon. Alexander III 'the Great'. 336–323 BC. AR Tetradrachm (25mm, 17.15 g, 1h). Tarsos mint. Struck under Balakros or Menes, circa 333–327 BC.
Stefanovic 2007, pp. 398-399.
Smith 1944, p. 234.
Swearingen 2006, p. 98.
Swearingen 2006, p. 99.
Smith 1944, pp. 234-235.
Swearingen 2006, pp. 99, 100.
Swearingen 2006, p. 101.
Stefanovic 2007, p. 399.
Swearingen 2006, p. 104.
Swearingen 2006, p. 105.
Grainger 1997, pp. 55–56.
Smith 1944, p. 236.
Swearingen 2006, p. 106.
Swearingen 2006, p. 107.
Bromiley. International Standard Bible Encyclopedia. A–D. p. 144.
Swearingen 2006, p. 108.
Swearingen 2006, p. 109.
Swearingen 2006, p. 110.
Swearingen 2006, pp. 110-111.
Smith 1944, p. 242.
Swearingen 2006, pp. 111-112.
Smith 1944, pp. 242-243.
Swearingen 2006, pp. 112-113.
Swearingen 2006, p. 112.
Swearingen 2006, pp. 117-118.
Swearingen 2006, p. 120.
Swearingen 2006, p. 121.
Swearingen 2006, p. 122.
Swearingen 2006, pp. 123-124.
Swearingen 2006, p. 126.
Philo of Alexandria. On the Embassy to Gaius – via Wikisource.
Suetonius. "The Lives of Twelve Caesars, Life of Caligula".
Suetonius. "The Lives of Twelve Caesars, Life of Tiberius".
Cassius Dio. "Roman History".
Suetonius. "The Lives of Twelve Caesars, Life of Caligula".
Pliny 5.1–5.2, Cassius Dio, 60.8, 60.9
Tranquillus, C. Suetonius (c. 121). "Tiberius Claudius Drusus Caesar". In T. Forester (ed.). The Lives of the Twelve Caesars. Translated by Alexander Thomson. p. X.
Scramuzza, Chap. 9
Crummy, Philip (1997) City of Victory; the story of Colchester – Britain's first Roman town. Published by Colchester Archaeological Trust (ISBN 1 897719 04 3)
Nichol, Francis d., editor, 1977, "The Seventh-day Adventist Bible Commentary", volume 4, Daniel, p. 871
Odahl 2004, p. 96.
Barnes 1981, p. 30.
Lenski & 200?, pp. 62-63.
Odahl 2004, pp. 86-87.
Barnes 1981, p. 41.
Odahl 2004, p. 101.
MacMullen 1969, p. 71.
Barnes 1981, p. 40.
Barnes 1981, p. 38.
Eusebius, Historia Ecclesiastica 8.15.1–2, qtd. and tr. in MacMullen 1969, p. 65.
Barnes 1981, p. 43.
Lenski 2006, p. 70.
MacMullen 1969, p. 78.
Lactantius, De Mortibus Persecutorum 44.8
Odahl 2004, p. 108.
Barnes 1981, p. 37.
Lenski 2006, p. 68.
MacMullen 1969, p. 62.
Barnes 1981, pp. 37-39.
Barnes 1981, p. 68.
Pohlsander, Emperor Constantine, 24.
Pohlsander, Emperor Constantine, 24.
Boonstra & Goldstein 2016, p. 96.
Pohlsander, Emperor Constantine, 41–42.
Boonstra & Goldstein 2016, pp. 98-99.
Boonstra & Goldstein 2016, pp. 99-101.
Stephenson 2010, p. 263.
Stephenson 2010, p. 264.
Boonstra & Goldstein 2016, pp. 101-109.
Boonstra & Goldstein 2016, pp. 106-110.
Nichol, Francis d., editor, 1977, "The Seventh-day Adventist Bible Commentary", Daniel, volume 4, p. 873
Gibbon 1932, p. 925.
Edward Gibbon (1932). "XXV". The History of The Decline And Fall Of The Roman Empire. The Modern Library.
Boonstra 2017, pp. 15-16.
Sweringen 2006, pp. 147, 154-155.
Sweringen 2006, pp. 147, 155-157.
Keegan 2009, p. 73.
Richter 2009, p. 49.
Johnson 1998, p. 228.
Anderson 1989, pp. 288–89, 296–98.
McPherson 1988, pp. 773–76.
McPherson 1988, pp. 825–30.
White 1847, pp. 8-9.
White 1911, pp. 578-580.
Smith 1944, pp. 64-67.
Anderson 1975, pp. 54-61.
Maxwell 1981, pp. 42-44.
Smith 1944, p. 39.
Ford 1978, p. 96.
Ford 1978, pp. 99-100.
After table in Froom 1950, pp. 456–7
After table in Froom 1950, pp. 894–5
After table in Froom 1948, pp. 528–9
After table in Froom 1948, pp. 784–5
After table in Froom 1946, pp. 252–3
After table in Froom 1946, pp. 744–5
After table in Froom 1950, pp. 456–7
After table in Froom 1950, pp. 894–75
After table in Froom 1948, pp. 528–9
After table in Froom 1948, pp. 784–5
After table in Froom 1946, pp. 252–3
After table in Froom 1946, pp. 744–5
After table in Froom 1950, pp. 456–7
After table in Froom 1950, pp. 894–75
After table in Froom 1948, pp. 784–5
After table in Froom 1946, pp. 744–5
Froom 1950, pp. 456–7
Froom 1950, pp. 894–5
Froom 1948, pp. 528–9
Froom 1948, pp. 784–5
Froom 1946, pp. 252–3
After table in Froom 1946, pp. 744–5
After table in Froom 1950, pp. 456–7
After table in Froom 1950, pp. 894-75
After table in Froom 1948, pp. 528–9
After table in Froom 1948, pp. 784–5
After table in Froom 1946, pp. 744–5

References

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[FOOTNOTEPaulien200315–43-1] Paulien 2003, pp. 15–43.

[FOOTNOTEPaulien2006180–208-2] Paulien 2006, pp. 180–208.

[FOOTNOTELaRondelle200522–23,_25–27-3] LaRondelle 2005, pp. 22–23, 25–27.

[FOOTNOTEArasola1990-4] Arasola 1990.

[FOOTNOTEFroom1948243–244-5] Froom 1948, pp. 243–244: This method lead to a twofold testimony – Christ and his salvation & Antichrist and his damnation. “The reformers were unanimous in its acceptance. And it was this interpretation of prophecy that lent emphasis to their reformatory action. It led them to protest against Rome with extraordinary strength and undaunted courage. ... This was the rallying point and the battle cry that made the Reformation unconquerable."

[FOOTNOTEBarnard201263-6] Barnard 2012, p. 63.

[Barnard-7] Barnard, John Richard (August 2012). The Millerite Movement and American Millenial Culture, 1830–1845 (Thesis). Southern Illinois University: Carbondale. p. 63. Another lasting legacy of the Millerite movement is the widespread abandonment of the method of prophetic interpretation used by Miller: historicism. The very public humiliation of October 22, 1844 greatly limited the use of historicism. Instead, new eschatological methods came to dominate American theology regarding the end times, most notably futurism, which focuses on the tribulation period of the unrighteous left behind to be punished by suffering through the chronology of wars and famines laid out in Revelation, and preterism, which eschews the idea of a millennium entirely.

[FOOTNOTEShea2005130-8] Shea 2005, p. 130.

[FOOTNOTEShea200594-9] Shea 2005, p. 94.

[FOOTNOTEDoukhan19878-10] Doukhan 1987, p. 8.

[FOOTNOTEFroom1950326–327-11] Froom 1950, pp. 326–327.

[FOOTNOTEFroom195055–56-12] Froom 1950, pp. 55–56.

[FOOTNOTEFroom195055–56,_324,_326-13] Froom 1950, pp. 55–56, 324, 326.

[FOOTNOTEFroom1950328-14] Froom 1950, p. 328.

[FOOTNOTEFroom1950329-15] Froom 1950, p. 329.

[FOOTNOTEShea200518,_130-16] Shea 2005, pp. 18, 130.

[FOOTNOTEDoukhan19877–8-17] Doukhan 1987, pp. 7–8.

[18] Bohr, Stephen (2009). Futurism's incredible journey. ISBN 9781580192958.

[FOOTNOTEFroom1950327,_329-19] Froom 1950, pp. 327, 329.

[FOOTNOTESmith194438–39-20] Smith 1944, pp. 38–39.

[FOOTNOTESmith1944-21] Smith 1944.

[FOOTNOTEAnderson1975-22] Anderson 1975.

[FOOTNOTESmith1944105-23] Smith 1944, p. 105.

[FOOTNOTEMaxwell1981107-24] Maxwell 1981, p. 107.

[FOOTNOTESmith1944113-25] Smith 1944, p. 113.

[FOOTNOTESmith1944106-26] Smith 1944, p. 106.

[FOOTNOTEDoukhan198718-27] Doukhan 1987, p. 18.

[FOOTNOTEShea2005112-28] Shea 2005, p. 112.

[FOOTNOTEDoukhan198722-29] Doukhan 1987, p. 22.

[FOOTNOTEFord197899–100-30] Ford 1978, pp. 99–100.

[FOOTNOTESmith1944114-31] Smith 1944, p. 114.

[FOOTNOTESmith194464,_147-32] Smith 1944, pp. 64, 147.

[FOOTNOTEPfandl200426–29-33] Pfandl 2004, pp. 26–29.

[ReferenceA-34] Daniel 7:13–27 see verses 13, 14, 22, 27

[FOOTNOTEFord1978167-35] Ford 1978, p. 167.

[FOOTNOTESmith1944108-36] Smith 1944, p. 108.

[FOOTNOTEFord1978185-37] Ford 1978, p. 185.

[FOOTNOTESmith1944108,_152-38] Smith 1944, pp. 108, 152.

[FOOTNOTEFord1978168-39] Ford 1978, p. 168.

[FOOTNOTEAnderson197547-48-40] Anderson 1975, pp. 47-48.

[FOOTNOTEFord197895-98-41] Ford 1978, pp. 95-98.

[FOOTNOTEStefanovic2007106-42] Stefanovic 2007, p. 106.

[FOOTNOTEBoutflower192324-43] Boutflower 1923, p. 24.

[FOOTNOTEBoutflower192325-26-44] Boutflower 1923, pp. 25-26.

[45] Herodotus 1. 183 in Loeb Classical Library, vol. 1 p. 227

[FOOTNOTEPfandl200427-46] Pfandl 2004, p. 27.

[FOOTNOTEMaxwell197535-47] Maxwell 1975, p. 35.

[FOOTNOTESmith1944107-48] Smith 1944, p. 107.

[FOOTNOTEPfandl200462-49] Pfandl 2004, p. 62.

[FOOTNOTEShea2005113-50] Shea 2005, p. 113.

[FOOTNOTEStefanovic2007258-51] Stefanovic 2007, p. 258.

[FOOTNOTEStefanovic2007297–299-52] Stefanovic 2007, pp. 297–299.

[FOOTNOTEAnderson1975101-53] Anderson 1975, p. 101.

[FOOTNOTESeow2003126-54] Seow 2003, p. 126.

[FOOTNOTEShea2005174–175-55] Shea 2005, pp. 174–175.

[FOOTNOTEShea2005114-56] Shea 2005, p. 114.

[FOOTNOTESmith194451–52-57] Smith 1944, pp. 51–52.

[FOOTNOTEPfandl200462–63-58] Pfandl 2004, pp. 62–63.

[FOOTNOTESmith194451-59] Smith 1944, p. 51.

[FOOTNOTEMaxwell198135-60] Maxwell 1981, p. 35.

[FOOTNOTEPfandl200435-61] Pfandl 2004, p. 35.

[FOOTNOTEAnderson197548-62] Anderson 1975, p. 48.

[FOOTNOTEShea2005101-63] Shea 2005, p. 101.

[FOOTNOTEBoutflower192325–26-64] Boutflower 1923, pp. 25–26.

[FOOTNOTEFord197898-65] Ford 1978, p. 98.

[FOOTNOTEFord1978143-66] Ford 1978, p. 143.

[FOOTNOTESmith1944107–108-67] Smith 1944, pp. 107–108.

[FOOTNOTEStefanovic2007299-68] Stefanovic 2007, p. 299.

[FOOTNOTEAnderson1975102-69] Anderson 1975, p. 102.

[FOOTNOTESmith1944152-70] Smith 1944, p. 152.

[FOOTNOTEShea2005175–176-71] Shea 2005, pp. 175–176.

[72] Jewish Antiquities X. 10. 4.

[73] Herodotus, VII, 74, 89–95

[FOOTNOTEAnderson197549-74] Anderson 1975, p. 49.

[75] Herodous 2 152, vol. 1, pp. 463–465

[FOOTNOTEMaxwell197535–36-76] Maxwell 1975, pp. 35–36.

[FOOTNOTESmith1944108–109-77] Smith 1944, pp. 108–109.

[FOOTNOTEFord1978143–144-78] Ford 1978, pp. 143–144.

[FOOTNOTEPfandl200463-79] Pfandl 2004, p. 63.

[FOOTNOTEAnderson197589–90-80] Anderson 1975, pp. 89–90.

[FOOTNOTEBotsford1911296–297-81] Botsford 1911, pp. 296–297.

[FOOTNOTESmith194454–55-82] Smith 1944, pp. 54–55.

[FOOTNOTENewton1754240-83] Newton 1754, p. 240.

[FOOTNOTEPfandl200427–28-84] Pfandl 2004, pp. 27–28.

[FOOTNOTEDoukhan198714-85] Doukhan 1987, p. 14.

[FOOTNOTEMaxwell197536-86] Maxwell 1975, p. 36.

[FOOTNOTEAnderson197549–50-87] Anderson 1975, pp. 49–50.

[FOOTNOTEShea2005101–102-88] Shea 2005, pp. 101–102.

[FOOTNOTEFord1978144–145-89] Ford 1978, pp. 144–145.

[FOOTNOTEAnderson197590-90] Anderson 1975, p. 90.

[FOOTNOTESmith1944110-91] Smith 1944, p. 110.

[FOOTNOTEStefanovic2007259-92] Stefanovic 2007, p. 259.

[FOOTNOTEShea2005115–116-93] Shea 2005, pp. 115–116.

[FOOTNOTEStefanovic2007260-94] Stefanovic 2007, p. 260.

[FOOTNOTEElliott1847-95] Elliott 1847.

[FOOTNOTEAnderson197591-96] Anderson 1975, p. 91.

[FOOTNOTEMaxwell1975129-97] Maxwell 1975, p. 129.

[FOOTNOTEMaxwell1975145–147-98] Maxwell 1975, pp. 145–147.

[FOOTNOTESmith1944125-99] Smith 1944, p. 125.

[FOOTNOTESmith1944126-100] Smith 1944, p. 126.

[101] Procopius, History of the Wars, 3.10.19

[FOOTNOTEPrevite-Orton1953189-102] Previte-Orton 1953, p. 189.

[FOOTNOTEShea2005117–118-103] Shea 2005, pp. 117–118.

[FOOTNOTEFord1978151-104] Ford 1978, p. 151.

[FOOTNOTEStefanovic2007260,_276-105] Stefanovic 2007, pp. 260, 276.

[FOOTNOTEShea2005118-106] Shea 2005, p. 118.

[FOOTNOTEMaxwell1975131-107] Maxwell 1975, p. 131.

[FOOTNOTEFerraris177226–29-108] Ferraris 1772, pp. 26–29.

[FOOTNOTESmith1944128–129-109] Smith 1944, pp. 128–129.

[FOOTNOTEStefanovic2007279-110] Stefanovic 2007, p. 279.

[FOOTNOTEShea2005120-111] Shea 2005, p. 120.

[FOOTNOTEAnderson197593–94-112] Anderson 1975, pp. 93–94.

[FOOTNOTEMaxwell1975134-113] Maxwell 1975, p. 134.

[FOOTNOTEEck197813-114] Eck 1978, p. 13.

[FOOTNOTEStefanovic2007276-115] Stefanovic 2007, p. 276.

[FOOTNOTEAnderson197592-116] Anderson 1975, p. 92.

[FOOTNOTESmith1944117-117] Smith 1944, p. 117.

[FOOTNOTESmith1944131–133-118] Smith 1944, pp. 131–133.

[FOOTNOTEAnderson197594–95-119] Anderson 1975, pp. 94–95.

[FOOTNOTEMaxwell1975130-120] Maxwell 1975, p. 130.

[FOOTNOTEStefanovic2007294–295-121] Stefanovic 2007, pp. 294–295.

[FOOTNOTEPfandl200478-122] Pfandl 2004, p. 78.

[FOOTNOTEPfandl200479-123] Pfandl 2004, p. 79.

[FOOTNOTEShea2005178–180-124] Shea 2005, pp. 178–180.

[FOOTNOTEShea2005180–181-125] Shea 2005, pp. 180–181.

[FOOTNOTEPfandl200480-126] Pfandl 2004, p. 80.

[FOOTNOTEShea2005182–183-127] Shea 2005, pp. 182–183.

[FOOTNOTEShea2005181-128] Shea 2005, p. 181.

[FOOTNOTEAnderson1975106-129] Anderson 1975, p. 106.

[FOOTNOTEPfandl200481-130] Pfandl 2004, p. 81.

[FOOTNOTEPfandl200482-131] Pfandl 2004, p. 82.

[FOOTNOTEDouchan198724–25-132] Douchan 1987, pp. 24–25.

[FOOTNOTEMaxwell1981189-133] Maxwell 1981, p. 189.

[FOOTNOTEGoldstein200358-134] Goldstein 2003, p. 58.

[FOOTNOTEDoukhan198721-22-135] Doukhan 1987, pp. 21-22.

[FOOTNOTEShea2005213-136] Shea 2005, p. 213.

[FOOTNOTEPfandl197571-137] Pfandl 1975, p. 71.

[FOOTNOTEShea2005212-138] Shea 2005, p. 212.

[FOOTNOTEMaxwell1981117-139] Maxwell 1981, p. 117.

[FOOTNOTEMaxwell1981116-117-140] Maxwell 1981, pp. 116-117.

[141] Goldstein 2003, pp. 60–61 based on: Daniel 7:8–11 and on Daniel 7:21–22

[FOOTNOTEAnderson197598-142] Anderson 1975, p. 98.

[FOOTNOTEMaxwell1981120-143] Maxwell 1981, p. 120.

[FOOTNOTEMaxwell1981119-120-144] Maxwell 1981, pp. 119-120.

[FOOTNOTEAnderson197599-145] Anderson 1975, p. 99.

[FOOTNOTEShea2005215-146] Shea 2005, p. 215.

[FOOTNOTEShea2005214-147] Shea 2005, p. 214.

[FOOTNOTEPfandl197573-148] Pfandl 1975, p. 73.

[FOOTNOTEPfandl200485-149] Pfandl 2004, p. 85.

[FOOTNOTEShea2005183-150] Shea 2005, p. 183.

[FOOTNOTEShea2005184-151] Shea 2005, p. 184.

[FOOTNOTEStefanovic2007309-310-152] Stefanovic 2007, pp. 309-310.

[153] Pfandl 2004, pp. 90–91 A number of other translations say the same:
LXX --------- "the sanctuary shall be cleansed"

Theodotion "the sanctuary shall be cleansed"

KJV --------- "the sanctuary shall be cleansed"

NKJV ------- "the sanctuary shall be cleansed"

RSV -------- "the sanctuary shall be restored to its rightful state"

NEB -------- "the Holy Place shall emerge victorious"

NIV --------- "the sanctuary shall be reconsecrated"

NASB ------ "the holy place will be properly restored"

Douay ------ "the sanctuary shall be cleansed"

Knox -------- "the sanctuary is cleansed"

Jerusalem - "the sanctuary shall have its rights restored"

Moffatt ----- "the sanctuary shall be restored"

MT ---------- "the sanctuary shall be victorious"

Tanakh ----- "the sanctuary shall be cleansed"

[154] LXX --------- "the sanctuary shall be cleansed"

[155] Theodotion "the sanctuary shall be cleansed"

[156] KJV --------- "the sanctuary shall be cleansed"

[157] NKJV ------- "the sanctuary shall be cleansed"

[158] RSV -------- "the sanctuary shall be restored to its rightful state"

[159] NEB -------- "the Holy Place shall emerge victorious"

[160] NIV --------- "the sanctuary shall be reconsecrated"

[161] NASB ------ "the holy place will be properly restored"

[162] Douay ------ "the sanctuary shall be cleansed"

[163] Knox -------- "the sanctuary is cleansed"

[164] Jerusalem - "the sanctuary shall have its rights restored"

[165] Moffatt ----- "the sanctuary shall be restored"

[166] MT ---------- "the sanctuary shall be victorious"

[167] Tanakh ----- "the sanctuary shall be cleansed"

[FOOTNOTEPfandl200488-154] Pfandl 2004, p. 88.

[155] Stefanovic 2007, pp. 309–310, "But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. ... It was necessary, then, for the earthly copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a sanctuary made with human hands that was only a copy; he entered heaven itself, now to appear for us in God’s presence.(Hebrews 2:11, 23–24)

[FOOTNOTEPfandl200486-156] Pfandl 2004, p. 86.

[FOOTNOTEWhite2004422-157] White 2004, p. 422.

[FOOTNOTEShea2005187-188-158] Shea 2005, pp. 187-188.

[FOOTNOTEShea1996110-159] Shea 1996, p. 110.

[FOOTNOTEKnibb2006435-160] Knibb 2006, p. 435.

[FOOTNOTEShea1986110-161] Shea 1986, p. 110.

[FOOTNOTEPfandl200499-162] Pfandl 2004, p. 99.

[163] to finish transgression,

to put an end to sin (sin offerings),

to atone for wickedness,

to bring in everlasting righteousness,

to seal up vision and prophecy and

to anoint the Most Holy Place. Daniel 9:20–27 Knibb 2006, p. 435

[178] to finish transgression,

[179] to put an end to sin (sin offerings),

[180] to atone for wickedness,

[181] to bring in everlasting righteousness,

[182] to seal up vision and prophecy and

[183] to anoint the Most Holy Place. Daniel 9:20–27 Knibb 2006, p. 435

[FOOTNOTEMaxwell1981214-215-164] Maxwell 1981, pp. 214-215.

[FOOTNOTESmith1944203,_205-165] Smith 1944, pp. 203, 205.

[FOOTNOTEAnderson1975111-166] Anderson 1975, p. 111.

[FOOTNOTESmith1944202-167] Smith 1944, p. 202.

[FOOTNOTESmith1944203-168] Smith 1944, p. 203.

[FOOTNOTESmith1944208–209-169] Smith 1944, pp. 208–209.

[FOOTNOTEPfandl2004100-101-170] Pfandl 2004, pp. 100-101.

[FOOTNOTEMaxwell1981224-225-171] Maxwell 1981, pp. 224-225.

[FOOTNOTESmith1944214–215-172] Smith 1944, pp. 214–215.

[FOOTNOTEKnight200044–45-173] Knight 2000, pp. 44–45.

[FOOTNOTEDoukhan198715-174] Doukhan 1987, p. 15.

[175] White 1947, pp. 358, 359 "Some SDAs had been so indiscreet as to talk about their pro-slavery principles which proceed from the dominion of Satan and be seen as sympathizers with the rebellion." "You have never looked upon slavery in the right light, and your views of this matter have thrown you on the side of the Rebellion, which was stirred up by Satan. Your views of slavery cannot harmonize with the sacred, important truths."

[FOOTNOTEWhite1947360-176] White 1947, pp. 360.

[177] White 1899, pp. paragraphs 30–31 "We have come to a time when God's sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. ... If the [U.S.] government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of [Sunday]. ... The mingling of churchcraft and statecraft is represented by the iron and clay. ... This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results."

[FOOTNOTEPfandl200429-178] Pfandl 2004, p. 29.

[179] "Branches of Government". Retrieved 19 August 2020.

[maxmallowan-180] Max Mallowan p. 392. and p. 417

[181] Kuhrt, Amélie (2013). The Persian Empire: A Corpus of Sources from the Achaemenid Period. Routledge. p. 177. ISBN 9781136016943.

[FOOTNOTESwearingen200696-182] Swearingen 2006, p. 96.

[FOOTNOTESmith1944233-183] Smith 1944, p. 233.

[184] According to plate 2 in Stoneman 2015

[FOOTNOTESmith1944233-234-185] Smith 1944, pp. 233-234.

[livius-186] Daniel 11 in Context

[187] CNG: Kings of Macedon. Alexander III 'the Great'. 336–323 BC. AR Tetradrachm (25mm, 17.15 g, 1h). Tarsos mint. Struck under Balakros or Menes, circa 333–327 BC.

[FOOTNOTEStefanovic2007398-399-188] Stefanovic 2007, pp. 398-399.

[FOOTNOTESmith1944234-189] Smith 1944, p. 234.

[FOOTNOTESwearingen200698-190] Swearingen 2006, p. 98.

[FOOTNOTESwearingen200699-191] Swearingen 2006, p. 99.

[FOOTNOTESmith1944234-235-192] Smith 1944, pp. 234-235.

[FOOTNOTESwearingen200699,_100-193] Swearingen 2006, pp. 99, 100.

[FOOTNOTESwearingen2006101-194] Swearingen 2006, p. 101.

[FOOTNOTEStefanovic2007399-195] Stefanovic 2007, p. 399.

[FOOTNOTESwearingen2006104-196] Swearingen 2006, p. 104.

[FOOTNOTESwearingen2006105-197] Swearingen 2006, p. 105.

[FOOTNOTEGrainger199755–56-198] Grainger 1997, pp. 55–56.

[FOOTNOTESmith1944236-199] Smith 1944, p. 236.

[FOOTNOTESwearingen2006106-200] Swearingen 2006, p. 106.

[FOOTNOTESwearingen2006107-201] Swearingen 2006, p. 107.

[202] Bromiley. International Standard Bible Encyclopedia. A–D. p. 144.

[FOOTNOTESwearingen2006108-203] Swearingen 2006, p. 108.

[FOOTNOTESwearingen2006109-204] Swearingen 2006, p. 109.

[FOOTNOTESwearingen2006110-205] Swearingen 2006, p. 110.

[FOOTNOTESwearingen2006110-111-206] Swearingen 2006, pp. 110-111.

[FOOTNOTESmith1944242-207] Smith 1944, p. 242.

[FOOTNOTESwearingen2006111-112-208] Swearingen 2006, pp. 111-112.

[FOOTNOTESmith1944242-243-209] Smith 1944, pp. 242-243.

[FOOTNOTESwearingen2006112-113-210] Swearingen 2006, pp. 112-113.

[FOOTNOTESwearingen2006112-211] Swearingen 2006, p. 112.

[FOOTNOTESwearingen2006117-118-212] Swearingen 2006, pp. 117-118.

[FOOTNOTESwearingen2006120-213] Swearingen 2006, p. 120.

[FOOTNOTESwearingen2006121-214] Swearingen 2006, p. 121.

[FOOTNOTESwearingen2006122-215] Swearingen 2006, p. 122.

[FOOTNOTESwearingen2006123-124-216] Swearingen 2006, pp. 123-124.

[FOOTNOTESwearingen2006126-217] Swearingen 2006, p. 126.

[218] Philo of Alexandria. On the Embassy to Gaius – via Wikisource.

[219] Suetonius. "The Lives of Twelve Caesars, Life of Caligula".

[220] Suetonius. "The Lives of Twelve Caesars, Life of Tiberius".

[221] Cassius Dio. "Roman History".

[222] Suetonius. "The Lives of Twelve Caesars, Life of Caligula".

[223] Pliny 5.1–5.2, Cassius Dio, 60.8, 60.9

[224] Tranquillus, C. Suetonius (c. 121). "Tiberius Claudius Drusus Caesar". In T. Forester (ed.). The Lives of the Twelve Caesars. Translated by Alexander Thomson. p. X.

[225] Scramuzza, Chap. 9

[Crummy_97-226] Crummy, Philip (1997) City of Victory; the story of Colchester – Britain's first Roman town. Published by Colchester Archaeological Trust (ISBN 1 897719 04 3)

[227] Nichol, Francis d., editor, 1977, "The Seventh-day Adventist Bible Commentary", volume 4, Daniel, p. 871

[FOOTNOTEOdahl200496-228] Odahl 2004, p. 96.

[FOOTNOTEBarnes198130-229] Barnes 1981, p. 30.

[FOOTNOTELenski200?62-63-230] Lenski & 200?, pp. 62-63.

[FOOTNOTEOdahl200486-87-231] Odahl 2004, pp. 86-87.

[FOOTNOTEBarnes198141-232] Barnes 1981, p. 41.

[FOOTNOTEOdahl2004101-233] Odahl 2004, p. 101.

[FOOTNOTEMacMullen196971-234] MacMullen 1969, p. 71.

[FOOTNOTEBarnes198140-235] Barnes 1981, p. 40.

[FOOTNOTEBarnes198138-236] Barnes 1981, p. 38.

[237] Eusebius, Historia Ecclesiastica 8.15.1–2, qtd. and tr. in MacMullen 1969, p. 65.

[FOOTNOTEBarnes198143-238] Barnes 1981, p. 43.

[FOOTNOTELenski200670-239] Lenski 2006, p. 70.

[FOOTNOTEMacMullen196978-240] MacMullen 1969, p. 78.

[241] Lactantius, De Mortibus Persecutorum 44.8

[FOOTNOTEOdahl2004108-242] Odahl 2004, p. 108.

[FOOTNOTEBarnes198137-243] Barnes 1981, p. 37.

[FOOTNOTELenski200668-244] Lenski 2006, p. 68.

[FOOTNOTEMacMullen196962-245] MacMullen 1969, p. 62.

[FOOTNOTEBarnes198137-39-246] Barnes 1981, pp. 37-39.

[FOOTNOTEBarnes198168-247] Barnes 1981, p. 68.

[248] Pohlsander, Emperor Constantine, 24.

[249] Pohlsander, Emperor Constantine, 24.

[FOOTNOTEBoonstraGoldstein201696-250] Boonstra & Goldstein 2016, p. 96.

[251] Pohlsander, Emperor Constantine, 41–42.

[FOOTNOTEBoonstraGoldstein201698-99-252] Boonstra & Goldstein 2016, pp. 98-99.

[FOOTNOTEBoonstraGoldstein201699-101-253] Boonstra & Goldstein 2016, pp. 99-101.

[FOOTNOTEStephenson2010263-254] Stephenson 2010, p. 263.

[FOOTNOTEStephenson2010264-255] Stephenson 2010, p. 264.

[FOOTNOTEBoonstraGoldstein2016101-109-256] Boonstra & Goldstein 2016, pp. 101-109.

[FOOTNOTEBoonstraGoldstein2016106-110-257] Boonstra & Goldstein 2016, pp. 106-110.

[258] Nichol, Francis d., editor, 1977, "The Seventh-day Adventist Bible Commentary", Daniel, volume 4, p. 873

[FOOTNOTEGibbon1932925-259] Gibbon 1932, p. 925.

[260] Edward Gibbon (1932). "XXV". The History of The Decline And Fall Of The Roman Empire. The Modern Library.

[FOOTNOTEBoonstra201715-16-261] Boonstra 2017, pp. 15-16.

[FOOTNOTESweringen2006147,_154-155-262] Sweringen 2006, pp. 147, 154-155.

[FOOTNOTESweringen2006147,_155-157-263] Sweringen 2006, pp. 147, 155-157.

[FOOTNOTEKeegan200973-264] Keegan 2009, p. 73.

[FOOTNOTERichter200949-265] Richter 2009, p. 49.

[FOOTNOTEJohnson1998228-266] Johnson 1998, p. 228.

[FOOTNOTEAnderson1989288–89,_296–98-267] Anderson 1989, pp. 288–89, 296–98.

[FOOTNOTEMcPherson1988773–76-268] McPherson 1988, pp. 773–76.

[FOOTNOTEMcPherson1988825–30-269] McPherson 1988, pp. 825–30.

[FOOTNOTEWhite18478-9-270] White 1847, pp. 8-9.

[FOOTNOTEWhite1911578-580-271] White 1911, pp. 578-580.

[FOOTNOTESmith194464-67-272] Smith 1944, pp. 64-67.

[FOOTNOTEAnderson197554-61-273] Anderson 1975, pp. 54-61.

[FOOTNOTEMaxwell198142-44-274] Maxwell 1981, pp. 42-44.

[FOOTNOTESmith194439-275] Smith 1944, p. 39.

[FOOTNOTEFord197896-276] Ford 1978, p. 96.

[FOOTNOTEFord197899-100-277] Ford 1978, pp. 99-100.

[278] After table in Froom 1950, pp. 456–7

[279] After table in Froom 1950, pp. 894–5

[280] After table in Froom 1948, pp. 528–9

[281] After table in Froom 1948, pp. 784–5

[282] After table in Froom 1946, pp. 252–3

[283] After table in Froom 1946, pp. 744–5

[284] After table in Froom 1950, pp. 456–7

[285] After table in Froom 1950, pp. 894–75

[froom528-286] After table in Froom 1948, pp. 528–9

[287] After table in Froom 1948, pp. 784–5

[288] After table in Froom 1946, pp. 252–3

[289] After table in Froom 1946, pp. 744–5

[290] After table in Froom 1950, pp. 456–7

[291] After table in Froom 1950, pp. 894–75

[292] After table in Froom 1948, pp. 784–5

[293] After table in Froom 1946, pp. 744–5

[294] Froom 1950, pp. 456–7

[295] Froom 1950, pp. 894–5

[296] Froom 1948, pp. 528–9

[297] Froom 1948, pp. 784–5

[298] Froom 1946, pp. 252–3

[299] After table in Froom 1946, pp. 744–5

[300] After table in Froom 1950, pp. 456–7

[301] After table in Froom 1950, pp. 894-75

[Froom_1948_528–9-302] After table in Froom 1948, pp. 528–9

[303] After table in Froom 1948, pp. 784–5

[304] After table in Froom 1946, pp. 744–5

Seventh-day Adventist eschatology (Daniel's prophecies)

Overview of Daniel's prophecies

Method of Interpretation

Historicism

Anti-Christian Porphyry's contrary method (c. 270 AD)

1st Three parallel apocalyptic prophecies

Chapter 2 – Multi-metal statute

Chapter 7 – Four beasts then judgement

Chapter 8 – The Sanctuary prophecy

SDA historicist interpretation of the parallel symbolized kingdoms

1st Kingdom: Babylon

2nd Kingdom: Medo-Persia

3rd Kingdom: Greece

4th Kingdom: Rome

Pre-Advent judgment

Courtroom tableau (c7)

Cleansing of the Sanctuary (c8)

Pre-Advent judgment chronology (c9)

5th Kingdom: Feet of iron-&-clay (c2)

Fourth parallel apocalyptic prophecy

Chapters 11 & 12 - Kings of North and South

The final kingdom - the mystic, uncut Stone

Views of Bible scholars from the 1st to 19th centuries

Footnotes

References

1^st Three parallel apocalyptic prophecies

1^st Kingdom: Babylon

2^nd Kingdom: Medo-Persia

3^rd Kingdom: Greece

4^th Kingdom: Rome

5^th Kingdom: Feet of iron-&-clay (c2)