|The Mathematics of Daniel’s Post-exilic Recall1 Week =7 Days = 7 Years (Day/Year Principle) = 2,520 (360 X 7) Days|
|1.||2,300 days — “in the midst of the week” — plunder (Dan. 8:14)|
|2.||10 days — of intense persecution — mourning (1 Macc. 1:54–64)|
|3.||210 days — of burying dead — reconstitution (Ezek. 39:12)|
|Total||2,520 days (2,300 + 10 +210)|
The content of this type comes from two books in existence when Daniel was written. It also is proof beyond all doubt that the center of focus of the OT was on the events of the two temple eras — and no later era. Daniel 8:14 recorded the 2,300 days. Daniel 8 was speaking about the period initially of Media-Persia (the ram; Dan. 8:3) and then, in Dan. 8:5, Greece (the he goat), and Gabriel was to tell the interpretation (Dan. 8:16).
All of these books interlock even if blocks are moved around. The universe was holistic; the writers were in unison. The ten days of mourning symbol (15th -25th of Casleu) is given in 1 Maccabees 1:54. The book of 1 Maccabees concerns the reign of Alexander, son of Philip, the Macedonian, who reigned after the Persians and Medes and who was the first to reign over Greece. The final portion, the 210 days (30 X 7), or 7 months, of reconstitution, was a symbol of restitution, as recorded in Ezekiel 39. The writers never were going to spell out this mystery in one book alone. “Seek and find” was the message they conveyed. Detail is the key for a complete vision. It has eluded our Christian brothers and sisters, and was never in the same orbit with our fathers who establish content for the void. We investigate below each of these three events in depth to inaugurate the awesome connection and show that the book of Daniel was written after the books of Maccabees and that Daniel had a full grasp of both temple periods.
To reiterate, after the exposition of the first 69 of the 70 weeks, Daniel covers the second post-exilic age of the OT, explaining the final week. Form changes from the first pre-exilic to the second post-exilic period, as it is the essence of form to accommodate the variation in circumstances. The 1 week, or 7 days, represents 7 years under a “day-for-a-year” principle, which is commonly accepted by exegetes. Over 7 years, this comprises 2,520 days. This is a transposition to “day-for-a-year”, as we are now in post-exilic times covering the mandatory final 1 week period of the available 70 weeks which. What these ancient writers were doing was looking at their yearly cycles over a seven-year period. That is 360 X 7 = 2,520 days. The final week of the 70-week period is a type within a larger type, a wheel within a wheel, integrally sized. It’s also integrated with the concept of the civil and sacred, recognizing both equally but separate and apart. Recall that half of this time is another type — that is: 1,260 (180 X 7), or 42 months, 3 1/2 years. Here, we are encountering another type of 2,520 days (360 X 7) in chronological times. There are types within types and wheels within wheels. It’s very inspirational once you get your head around it. Look and see what you can find. It is a small test. The question faced was, how could humankind advance society in heroic eras of conflagration between warring factions? The writers turned to symbols and metaphors reflecting on the governance of their society.
At the same time, the writers sought to recognize a cosmic creativeness that had permeated all, both physical and cerebral. How were different eras to be interconnected? They questioned how to bring to the fore the sacred-civil connection. With the large parameters repeating — plunder, mourning, and reconstitution — Daniel’s seventy-year all-encompassing lifetime model, three score and ten, allowed two witnesses to be similarly inscribed. Ingenious planning must have gone into this formation. That is why the sacred-year-dates cannot be taken as chronological linear time. The sacred was enhancing mythos for gratification and incorporating logos into the same concept. Gabriel had to explain carefully to Daniel these creative types within types.
After the first pre-exilic period, dominated by kings and kingdoms, the second post-exilic period was very different, but types repeat, though in different ways, and individual situations have their own style. Form variation had to be established and gel as one. And one needs two witnesses, two testaments, two olive branches for verification. Of course, three is even better. The third had to wait as we build the contents of the ark.
The book of Daniel noted the ram (Media-Persia) and the he goat (Grecia) as very relevant in the post-exilic era. The renegade Jews who joined with the Greek Seleucid king Antiochus Epiphanies was a parallel of ancient Israel’s and Judah’s demise, duplicity, hypocrisy, and ubiquitous deception. The true king of both apostate Jews and the Seleucid soldiers was Antiochus Epiphanies. Revelation 9:11 speaking (archetypically) of the Greek destroyer says, “And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.”
The question is how was the final 2,520 days calibrated to the post-exilic era and divided into three sections of 2,300, 10, and 210 days? Unlike the pre-exilic era, where we have reigns of the kings and kingdoms and the order to build the temple, the second post-exilic recount traverses just one symbolic week. This is the culminating week, symbolized by seven days for seven years (day-year principle). It is a parallel to the last week of our lives — “three score and ten.” Remember, half the week’s being ceremonial was also used as another type — that is, 1,260 days (180 X 7 or half of 2,520 days) was always a type within a type and is expressed in certain ways such as times, times, times and a half (3.5), or 42 months.
Let’s go back to the 2,520 days or final week of the 70 weeks of Daniel 9. At first appearance, it too seems a little complex, being culturally specific. We are now going to go into the detail of this type, just as we did for the 69 weeks of the pre-exilic. It is very straightforward and easy to grasp.
2,300 Days (in the midst) of 2,520 Days in Second Temple Era
And in the “midst” of this symbolic seven-year period, “sacrifice and oblation ceased” (Dan. 9:27). The question is when did sacrifice and oblation cease in the post-exilic era? Does your theological teaching dive to this depth?
The key feature of this 2,520 day period is something happened in the “midst,” and the midst is said to be 2300 days. Gabriel was told to make Daniel understand “the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot” (Dan. 8:13). Daniel, as clear as daylight, hears the answer, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Dan. 8:14). So Daniel identifies the midst symbolically as 2,300 days into the 2,520 days. That is easy for us. In Daniel 9:27, Gabriel is explaining to Daniel that these 2,300 days shall be in the midst of 1 week of 2,520 days of the 7-year sabbatical service.
The word midst derives from chêtsîy, meaning “half” or “middle,” with middle being a point or a period of time. The Hebrew language is transient, where time is cyclical and spiraling, never linear, and orientated to lessons. There is no mention of right being in the middle, and Gabriel marked this for us. We are forming this in the symbolic ceremonial 7-year period of 2,520 days (360 X 7) in the second post-exilic period as completion of the 70-week model. (It is best not to mix this symbol of days up with 1,260 days or half-year period of the sacred year over 7 years mentioned in the first temple era). We are now talking periods in the second Temple era. The events are being compressed for graphic description into the final week of the 70 week period. The meaning of midst is, basically, whilst something is happening or is being done with active locomotion. Timing in Hebraic thought is symbolic. Completeness and fulfillment are always paramount in transition.
The destructive prince that comes in the post-exilic age is Alexander the Great, as stated in Daniel 8. Daniel 8:20 says, “The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken four stood up for it, four kingdoms shall stand up out of the nation, but not in his power.”
And then, in Daniel 8:23, we find, “And in the latter time of their kingdom, when the transgressors (apostate Jews, Dan. 8:12) are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the margin, “are come to the full” is noted to mean “are accomplished.” Daniel 24 continues, saying, “And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.” The words, “not by his own power” refer to Revelation 17:17: “give their kingdom unto the beast, until the words of God shall be fulfilled.” That is fulfillment of the 2,520 ceremonial days (called ceremonial days as they are part of the 70 weeks). The king of fierce countenance is Antiochus Epiphanes, who gained the backing of many of the Jews.
Daniel 8:25 continues to cover Antiochus Epiphanies: “And through his policy also shall he cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: and he shall stand up against the Prince of princes (Judas Maccabees); but he shall be broken without hand.” The words, “he shall be broken without hand” match the words of 2 Maccabees 9. Just as Antiochus Epiphanies planned to go to Jerusalem, “to make it a common burying place of the Jews” (9:4), the Lord Almighty, “smote him with an incurable and invisible plague. A pain in his bowels that was remediless came upon him, and sore torments of the inner parts” (2:5). “It came to pass that he fell down from his chariot, carried violently” (2:7), “worms rose up out of the body,” and “his flesh fell away” (2:9). “No man could endure to carry for his intolerable stink” (2:10). So “died he a miserable death in a strange country in the mountains” (2:28) without hand. He died in the midst of the holy, symbolic, ceremonial week, a period stretching from the overthrow of the Media-Persian Empire to the victory by Judas Maccabees, described as a seven-year period or 2,520 days.
10 Days of Mourning in the Second Temple Era
The ten days of intense persecution are identified in 1 Maccabees 1:54–64. On the fifteenth day of Casleu, in the 145th year, “they set up the abomination of desolation upon the altar and built idol altars” throughout the cities of Judah on every side. On the five and twentieth day of Casleu “they did sacrifice upon the idol altar.” These days are symbolic of the abomination that Antiochus and the apostate Jews brought upon the Jewish people. So you can see how the Apocrypha is an important appendix to the OT. The Apocrypha’s reception has always been controversial, but it is essential to seeing Daniel’s vision, provided by Gabriel.
These mandatory ten days of mourning are equivalent to the mourning of fifty years of Babylonian captivity or the decades under Egyptian slavery.
It is no coincidence that this symbol, together with the 210 days of reconstitution and the 2,300 days of persecution, total exactly 2,520 days, the final type within the three score and ten weeks symbol. It is not just chance that the three symbols in combination match the exact days that we are looking for and are in order of persecution, mourning, and reconstitution. Would you put this down to mere coincidence? There is a skill behind every craft.
210 Days of Reconstitution in the Second Temple Era
Next let’s peruse the symbolic 210 days, or 7 months of 30 days. Here the reference is to Ezekiel 39. Ezekiel, speaking prophetically of the post-exilic days, draws the parallel to set, “thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him” (Ezek. 38:2). The recollections of the sons of Japheth were seen as troublous times that resulted from the abomination of the Grecian empire of Antiochus Epiphanes. They were all the sons of Japheth. Here, Ezekiel concentrates prophetically on the judgment upon Gog and then extensively covers the description of the temple gates, tables, chambers, porch, ornaments, altar, ordinances, priests’ chambers, and a reprove to the priests for polluting the sanctuary.
Next, go to Ezekiel 39:12: “Seven months shall the house of Israel be burying of them, that they may cleanse the land.” These seven months are the symbolic 210 days of cleansing the temple, after the 10 days of intense persecution. This is the ultimate act, “and the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord God” (Ezek. 39:13). With “those that remain upon the face of the earth, to cleanse it: after the end of seven months (210 days) shall they search” (Ezek. 39:14). “Thus shall they cleanse the land” (Ezek. 39:16). Completion and fulfillment accompanied the ingathering of the righteous. The sacred ground was restored.
After 210 days, the sacrifice and oblation was to be restored with the feast of dedication, after Judas Maccabees conquered Antiochus Epiphanies (see 2 Macc. 10:5–9, Dan. 9:27). Antiochus Epiphanies and his host of apostate Jews rendered much destruction, even projecting laterally, spreading afar the idols of abominable armies. But consummation melts away the light morning dew. This was the finish of transgression, making an end of sins, making reconciliation for iniquity, bringing in everlasting righteousness, sealing up the visions and prophecy, and anointing the most Holy with the feast of dedication on the twenty-fifth day of the ninth month, Casleu (2 Macc. 10:5–9). Here is another medallion to the messianic hope. Those who were the messianic body were in principle of the same love and devotion as exuded by both Cyrus and Judas Maccabees. The more we understand of the shadows of the OT, the more we will see the flash of great light that came into the dark world.
Now go to the below URL to see all the futuristic prophecies that are deceptive of the original meaning and connection between all the OT books…from Kings, Chronicles, Maccabees, Ezekiel and Daniel had the books opened by Gabriel. We cannot say that of all the below diagrams.
Future articles will show how scientific the connections are between all OT books and the Apocrypha as well at NT. Precept upon precept is the only way.