The Mathematics of Daniel’s Amazing 70 Weeks Vision of Governance (Christianity has never understood the Book of Daniel)

The Mathematics of Daniel’s Amazing 70 Weeks Vision of Governance (Christianity has never understood the Book of Daniel)

Here is the mathematics of Daniel’s amazing vision of 70 weeks of Daniel 9:24-27.  This vision is broken into 483 years (49 years + 434 years) and a final 7 years period (49 + 434 + 7 = 490 after applying the well-recognized day-for- a-year principle).  Daniel was writing after the downfall of Antiochus Epiphanes and had two witnesses of Jewish governance, having been plundered, the nation mourning and reconstituting itself.  The first was in Ceremonial times ((Pre-exilic times, pre-Babylonian captivity, pre-chronological) and the second in Chronological time (Post-exilic, post-Babylonian captivity).  Daniel brings these two traumatic experiences together into 70 weeks (three score and ten) representing each individual’s chance to develop their full sentient potential and be in likeness.

This 70 symbol follows on from Nebuchadnezzar’s dream image of Babylon (Head), Media-Persia (Belly and Thighs), Legs (Ptolemaic), Feet (Antiochus Epiphanes) and Rock (Judas Maccabees) of Daniel 2.  And it also follows the images of the kingly beasts Saul (Lion), David (Leopard), Solomon (Leopard) and the diverse beast (kingdoms of Israel and Judah) of Daniel 7.  The 70 weeks was a culminating image and a major transition, using human form, to explain governance’s animalistic characteristics. It is very a very realistic colorful and numerical transitional pedagogical philosophy far beyond the surreal and especially Grecian mysticism.  It was the first governmental philosophy contrasted to the cosmological evolutionary creativeness from which consciousness had been drawn and nurtured.

Daniel’s vision is really the epitome, a stepping stone, of Jewish philosophy and distinguished the Hebrew community from the barbarity of surrounding nations and their chaotic attempts at waffle philosophies singing of numerous gods of all kinds. It also defined democracy in terms of freedom from being bonded from ritualistic ceremonial.  It is the first attempt to synchronize logos and mythos, object to subject (the very real and at times abstract), to figuratively use numbers to portray governance that oscillated from encouraging empowerment of the human spirit to regressing back to bonding and enslavement.   Reality of ceremonial times was being orally recalled and recorded in chronological time – objective recall projecting an abstract for the subjective application.

So let’s examine Daniel’s amazing confluence of numbers, governance and distinguished insight.

Pre-exilic Ceremonial Time

The record of Kings and Chronicles is in the texts of King and Chronicles. The 483 years of Daniel’s vision is as below.

Let’s count the years of kings recorded from David decree to construct the Temple: 49 ( -5) + 17 + 3 + 41 + 25 + 8 + 1 + 6 + 40 + 29 +52 + 16 + 16 + 29 + 55 + 2 + 31 +1/4 + 11 +1/4 + 11 years + 50 years of captivity = 483

The (-5) is because Shishak pillage the Temple 5 years into Rehoboam’s 17 year reign. And the 49 years (first break of Daniel 9:24-27) occurred at that time of the pillage as the first failure in governance following David’s decree.

1021 – 483 = 538 Ceremonial Years (not Chronological) when form against the warrior classes was being established in written word as a combative pedagogical weapon of an evolving society.

69 weeks = 483 years (69 X 7).

The book of Daniel is not a prophecy but a recording of the 1st Temple and 2nd Temple eras. The final 1 week of Daniel 9:24-27 is 2520 days over a seven year period  (360 X 7) made up of 2300 + 10 + 210 – outline below.

Here is the absolute proof from the Testament – the Word.

Ceremonial Years and Dates of Kings of Judah from KJV
Pre-exilic: First Testament of Old Testament

69 Weeks = 483 years (Day/Year Principle)

483 Ceremonial Years (Not Chronological time)

1021 David’s command to restore and build Jerusalem 49 years (D/Y principle) 7 weeks = 49 days 1021 BC to 972 BC according to Daniel 9:24.  David was said to have reigned 40 years.

976 Rehoboam – 17 years: 1 Kings 14:21 Rehoboam “reigned seventeen years in Jerusalem”

972 Rehoboam (Shishak, King of Egypt, against Jeroboam of Israel in 972, in fifth year of Rehoboam) Shishak pillages Temple
959 Abijah – 3 years:   2 Chron. 13:2 Abijah “reigned three years in Jerusalem”
956 Asa – 41 years:   2 Chron. 16:13 Asa “died in the one and fortieth year of his reign”
915 Jehoshaphat – 25 years:   2 Chron. 20:31 Jehoshaphat “reigned twenty and five years in Jerusalem”
889 Jehoram – 8 years:  2 Chron. 21:5 Jehoram “reigned eight years in Jerusalem”
885 Ahaziah – 1 years:   2 Chron. 22:2 Ahaziah “reigned one year in Jerusalem”
883 Athaliah – 6 years:   2 Kings 11:3, 21 Athaliah reigned for two years in Jerusalem
877 Johoash – 40 years:   2 Kings 12:1 Joash “forty years reigned he in Jerusalem”
838 Amaziah – 29 years:  2 Kings 14:2 Amaziah “reigned twenty nine years in Jerusalem”
808 Uzziah – 52 years:  2 Chron. 26.3 Uzziah “reigned fifty and two years in Jerusalem”
756 Jotham – 16 years:  2 Kings 15:33 Jotham “ reigned sixteen years in Jerusalem”
742 Ahaz – 16 years:  2 Chron. 27:8 Ahaz “reigned sixteen years in Jerusalem”
726 Hezekiah – 29 years:  2 Chron. 29:1 Hezekiah “he reigned nine and twenty years in Jerusalem”
697 Manasseh – 55 years:  2 Chron. 33:1 Manasseh “reigned fifty and five years in Jerusalem”
642 Amon – 2 years:  2 Chron. 33:21 Amon “reigned two years in Jerusalem”
640 Josiah – 31 years:  2 Chron. 34:1 Josiah “reigned in Jerusalem one and thirty years
Josiah’s good reforms, 625 BC
609 Jehoahaz – ¼ year 2 Chron. 36:2 Jehoahaz “he reigned three months in Jerusalem”
609 Jehoiakim – 11 years:   2 Chron. 36:5 Jehoiakim “he reigned eleven years in Jerusalem”
606 Captivity 70
599 Jehoiachin – ¼ year 2 Chron. 36:9 Jehoiakim “reigned three months and ten days”
599 Zedekiah – 11 years:   years:  2 Chron. 36:11 Zedekiah “and he reigned 11 years in Jerusalem”
588 Partial captivity
585 Captivity, completed by 585 BC Starting point to work backward with dating of kings’ reigns
538 Jews commence return under Zerubbabel 434 (62 X 7) years – 62 weeks = 434 days, 972 BC to 538 BC
538 Darius took the kingdom (Dan. 5:31) Total 483 Ceremonial Years according to Bible 483 (69 X 7) years – 69 weeks = 483 days (D/Y principle) 1021 BC – 538 BC
535–536 Cyrus’s (the anointed) decree (Ezra 1:1)

The book was open in the time of Daniel – Dan. 9:22, thanks to Gabriel. Daniel portrayed the transposition of natural evolvement from local, to national, but he had to complete a 1 week 7 days = 7 years according to day-for-a-year principle = 7 X 360 = 2520 days.  Daniel knew that the world was round and that the original Ancient philosophy was based on 30 days a month or 360 days a year with intercalary adjustment necessary to fully synchronize with the cosmology.  5 months of Gen. 8 had 150 days and twelve represented the diversity of life.  Dividing the year into two equal proportions of 1260 days was stating the civil had to be synchronized with the cosmological, the divine sacred that was beyond comprehension, and unnamable.  It is up to us to hold the baton from sunrise to sunset.

Post-exilic Chronological Time – Daniel’s Masterpiece Completion

So let’s finalize Daniel’s amazing confluence of numbers, governance and distinguished insight into an open book.

Daniel second recollection, of Jewish governance and the aggression of surrounding nations, was contemporary with his time.   He had the books of Maccabees and Ezekiel’s vision of the destruction of Gog and Magog, where he foresaw Israel’s enemies destroyed and a new age of peace eventually established. Ezekiel saw Israel going astray in the second Temple era when many of the Jews joined with the forces of Alexander as recorded in the books of Maccabees.  Gymnasiums were built and Greeks occupied the Temple with the consensus of many Jews.  Such compromise let to the victorious battles of Antiochus Epiphanes and not until the greater victories of Judas Maccabees could old men sit in the street and sing again.  Daniel knew all this history and had 2520 days to complete his 70 weeks or 490 years vision of life.  He had 10 days of intense persecution recorded in Maccabees, 210 days in Ezekiel’s future vision and the balance was 8,300 that he labelled “in the midst of the week”. This completed the 70 weeks of Dan.9:24 and covered plunder, mourning and exchange.  Daniel had compiled an amazing colorful histogram in numerical form and entwined it to complete his 70 weeks symbol of Dan. 9:24:

1. 2,300 days — “in the midst of the week” — plunder (Dan. 8:14, 9:27)
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)

As stated some 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 of Dan. 9:27 stating it was in the “midst of the week.” 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). Daniel had been told that the message had been understood in the time of Hezekiah (Dan. 7:10) when “judgment was set, and the book were opened.”  Daniel was supplementing with numerical accuracy, the three score and ten years of opportunity, each individual’s indispensable gift.

One could ask is 2,300 days “in the midst” of 2520 days.  To have an inkling of the meaning of “in the midst”, in Jewish language, other earlier statements of the phrase cast light:

  • “in the midst of the Red sea” – Exd. 14:29 – this never meant right in the middle
  • “in the midst of the seventh day” – Exd. 33:3 – this never meant right in the middle
  • “in the midst of Egypt” – Exd. 24:16-18 – this was a generalized descriptive
  • “midst of the land”- Deut. 19:2 – genalized descriptive
  • “in the midst of Jordan” – Josh. 4:3 – another generalized descriptive

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, redemption or release, 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 of barbarity.

To see the disgraceful interpretation of Christianity go to Wikipedia who project this vision only forward to their adorable Christ and abnegate the Ancient’s construction.

https://en.wikipedia.org/wiki/Prophecy_of_Seventy_Weeks

And Google’s images are hilarious:

https://www.google.com.au/search?q=Daniel+70+weeks&client=firefox-b&biw=1920&bih=971&tbm=isch&tbo=u&source=univ&sa=X&ved=0ahUKEwiUra6_uqTQAhXCUZQKHdDHAnEQsAQINg

Fruit of the Earth

God the unsearchable, expressed in words of governance, enabled the fruit seasons to be synonymous with the sacred 1260 days (six months of over 7 years – 180 X 7) representing the potential of the civil 1260 days’ endeavour. The civic represent the product of God’s resting with the creation of thought (mankind – man (ribs) and woman (drawn from – created by ascent) – construction cf. destruction:

Jewish Month Days Nature’s Produce Commentary

1 Abib, or Nisan 30 Barley, ripe; sprouting, budding Passover, Unleavened bread
2 Iyar, or Zif 30 Barley harvest, blossom or flower month
3 Sisan, or Sivan 30 Wheat harvest Pentecost
4 Thammuz 30 Early vintage
5 Ab 30 Ripe figs
6 Elul 30 Vintage gleaning
7 Tishri, or Ethanim 30 Plowing and sowing, perennial Feast of Trumpets
8 Bul 30 Latter grapes, rain-god Atonement, Feast of Tabernacles
9 Chisleu 30 Snow hunter
10 Tebeth 30 Grass after rain, winter
11 Sebat 30 Winter figs
12 Adar 30 Almond in blossom, fire-god Purim
Total 360

“Likeness” – The Lightness of Being

Ancient scribes recycled a complex of old images when writing Revelation into a vision of an apocalyptic universal age. We are told of a futuristic beast would be like an old beast – “like a leopard and his feet were as of a bear, and his mouth of a lion” “and the dragon” gave him power, his seat, and great authority – Rev. 13.
Being “like” guaranteed continuance with differential. Using the world “like” barred room for personal prejudice in this “Revelation of Jesus Christ” – Rev. 1:1. But it provides ample room for contemplation. Many religious exegetists advocate their personal preference of exegesis guessing in the dark. The scribes of Revelation by giving the “testimony of Jesus Christ” – Rev. 12:17 shielded their words by this word “like”. No exact shape, form or time frame is downloadable. Revelation is antithetical to image making, especially graven images (anything set up, moveable work, impressed), idol, golden calf.
Revelation is entirety compiled only “like” types, antitypes and archetypes, symbols from former orally recollected fables and tales in the OT. Religiosity, structure institutional theology, rather than Christianity as such, in much later centuries, swung to a definite personal interpretation based on their wannabe of just one singular person – despite the complexity of Revelation. This waywardness immediately created bogus “history” that became rampant. The Church overly literalised much later gospels downplaying Revelation from alpha to omega.
The ancient scribes within the gospels personified oneness in a figure who had never been prophesied – the prophetic books recorded pre-exilic times and Daniel looked back to the Jewish experiences of two witnesses – one pre-chronological and one post-exilic in chronicled times. In the gospels the struggle is against the rulership of Pharisees and Sadducees, suppression of their own Jewish community. The scribes writing verifies massive individual resistance to the two horned beast (Pharisees and Sadducees) – Rev. 13:11. And there is no doubt individual stood out, many calling themselves messiah. It was a highly illiterate age apart from the top echelons and educated elite, especially the ancient scribes. Community resistance (burning of cities) proliferated against the draconian rulership evident with the Hasmoneans and intensified under the great infrastructure projects of Herod the Great. This rebellion is well documented in first three Gospels – a subjective portrayal of the objective book of Revelation.
Such later theological absolutism epitomised in the inquisition was prodigiously promulgated in religious art of the twelfth century onwards directing. Thank God we have kept these relics in galleries for our children. Such artworks are far away from the midrash story. Such scholarship denigrates the ancient way of thinking – a perception of an ever-changing creativeness – creation in likeness (1260 sacred = 1260 civil over seven years) of an inherited eternal model. Literal imaginary is the very antithesis of everything conceived by the scribes’ alpha to omega encyclopedia. Such backsliding has darkened the potential psyche of all humankind. Only Christianity claims complete authority to their very personal, non-testament interpretation.
Likeness
Now let’s look at these wheels within wheels. Revelation’s beasts are purely a replication of Dan. 7:5 – “The first like a lion … eagle’s wings … wings plucked … it were lifted up from the earth, and made to stand upon the feet as a man, and a man’s heart was given to it … And behold another beast like a bear, and it raised itself up on one side, and it had three ribs in its mouth of it between its teeth … devoured much flesh … behold another, like a leopard … upon its back four wings of a fowl … with four heads, and dominion was given to it.” Has any minister shown you this logical connection?
And Daniel’s beastly image was a replication of the earlier recalls. So we have “likeness”, precept on precept, ensample on ensample, one building block built upon an earlier foundation. This is to show likeness as the world ascends from local, to state, to nation to universal. The word “like” means “similitude”, “as these”, “resembling”, “thus”, “nearly”, “similar”, “so as”, “pattern”, “form”, “something made like”, “according to this”, “thus” and “in the same manner”. It was never intended to be about one singular event at a singular convenient point in history.
Now Daniel, thanks to Gabriel, never had any inclination for a private interpretation of his vision. The Ancient scribes constructed precept upon precept and so the lion, bear and leopard had been descriptively known in earlier embellished oral perception – from many books of consistency:
Saul like a lion:
• “Lion” had “eagle’s wings”: — In Proverbs 23:4–5, the writer narrates concerning eagle’s wings, saying, “Labour not to be rich … riches certainly make themselves wings; they fly away as an eagle towards heaven.” So this king we need to identify had riches, and this was synonymous with eagle wings. In the book of Samuel, Saul took the spoils of the Amalekites, sheep and oxen, and the chief of the things that should have been utterly destroyed. See also the stock of Saul in Chronicles. Saul’s riches transgressed the word of the Lord, with the quick destruction of the Amalekites. Saul was rich and quick-footed like a lion. Saul matches the description of eagle wings.
• “The wings thereof were plucked”: — “Plucked,” from merat, indicates “peeled,” “polished” (confident, elegant, and skilled). This is exactly how Saul was characterized. “There was a man of Benjamin, whose name was Kish … a mighty man of power (substance, wealth). And he had a son, whose name was Saul, a choice young man and a goodly: and there was not among the children of Israel a goodlier person than he” (1 Sam. 9:1–2). Saul overwhelmingly demonstrated all these superior facets. Saul matches the sophistication emanating from the word plucked.
• “Lifted up from the earth” and “stand upon the feet as a man”: — In Daniel, the lion “was lifted up from the earth, and made stand upon the feet as a man.” A lion standing upright on his hind legs would be taller than any man. Very tellingly, Saul, “from his shoulders and upward he was higher than any of the people” (1 Sam. 9:2). Every scholar knows Saul was mighty in height. Numerous times, artists have drawn Saul’s lion like stance towering over others. Only Saul could be said, in early chronicles, to be this one.
• “And a man’s heart was given to it” (the lion): — Samuel anointed Saul (1 Sam. 10:1), “And it was so, that when he (Saul) had turned his back to go from Samuel, God gave him another heart” (1 Sam. 10:9). This must have been the world’s first heart transplant. It is more than just a coincidence that Saul matches the fourth characteristic. Saul is the only grand character to be given a new heart.
David like a bear:
• “raised up itself on one side”: — “And David perceived that the Lord had established him king over Israel, and that he had exalted his kingdom for the people Israel’s sake” (2 Sam. 5:12; 2 Sam. 7:16). David’s insignia bore the establishment of a dominion. It certainly raised itself up. David’s catalog of mighty men is listed in 1 Chronicles 11. Match one for David.
• “three ribs in its mouth”: — David smote Moab but did not destroy its people; “the Moabites became David’s servants” (2 Sam. 8:2). Similarly, the same is pronounced of the Syrians in 2 Samuel 8:6 and the Edomites in 2 Samuel 8:14. The three ribs in the bear’s mouth symbolized these three pestilent nations. The bear had not devoured these three ribs or peoples. It cannot be a mere coincidence that David’s part perfectly fits all of this recollection. Match two for David.
• “devour much flesh”: — David did devour much flesh in his conquests, especially that of Philistia. This is recorded in 2 Samuel and 1 Kings. It is clearly seen that Daniel’s vision of the bear portrayed King David in every aspect. No other scriptural character matches these signs. Is this description too much to bear or just hogwash? Match three for David.
Solomon like a leopard
The third beast was “like a leopard, which had upon the back of it four wings of a fowl” (Dan. 7:6). Wings, as already stated, indicate wealth. “The beast had also “four heads,” illustrating much wisdom, as, “the wise man’s eyes are in his head” (Eccles. 2:14).
Solomon’s standout features are “four heads” and “four wings.” The Bible tells us in 1 Kings 10:23, “So King Solomon exceeded all the kings of the earth for riches and wisdom.” There are many phrases about Solomon’s wisdom in the book of 1 Kings: “He was filled with wisdom, and understanding” (7:14); “Solomon exceeded … for riches and for wisdom” (10:23); Hiram king of Tyre said, “Blessed be the Lord this day, which hath given unto David a wise son over this great people” (5:7). And in 2 Chronicles 9:23, we read, “All sought … Solomon, to hear his wisdom.” Wow, so much indisputable wisdom was cached in those four heads.
In the texts “heads” denote wisdom and “wings” riches. Solomon, increased in power and wealth, had gold in abundance, weapons of war, and a throne of ivory, built his own house, gave cities to Hiram king of Tyre and had numerous wives and concubines.
Obviously this perception makes one belong to a different planet.

A Time for Everything

There is incontrovertible evidence that the Lion was Saul, the Bear David and the Leopard Solomon. The Diverse beast were the kingdoms of Israel (ten tribes) and Judah (seven kings after Hezekiah). The ceremonial dating (pre-chronological dating) in the books of Kings and Chronicles were synchronised by Daniel in the 70 weeks (490 years) vision.
 
The Temple’s construction, destruction and restoration is the key to comprehending the ancient writings. There are seven milestones confirming that David’s Temple’s decree commences the Ancient scribes’ story. The book was understood (open) in the time of Hezekiah (when the Temple was restored) and in the time of Daniel (after Judas Maccabees’ victory) enabling men to sing in the street and for children to play.
 
There are milestones are in this pattern:
 
1. The first 69 weeks (483 years) are of a 70-week (490 years) period. According to Kings and Chronicles Rehoboam’s reign commenced in 975 B.C. 538 BC + 434 (62X7) years takes us back to 972 BC – the 5th year of Rehoboam’s reign from 976 BC (1 Kings 14). This gives a hypothetical dating of David’s decree to be 1021 BC – 972 + 49 (7X7) years is 1021 BC. It is ceremonial time, pre-history also called pre-exilic. It is ritual time highly symbolic of the soul-temple (where God rests after seven days of creation).
 
2. The first 7 weeks (49 years) and the second 62 weeks (434 years) together total 483 years, or 69 weeks. The Temple is key to understanding the construction – Shishak from Egypt (with Jeroboam’s backing) pillages Jerusalem in Rehoboam’s fifth year – 972 BC according to Kings and Chronicles.
 
3. The 390 years (Eze. 4:5-9 – symbol of siege) commence in 975 BC and stretch from 975 BC to 585 BC, defining the start of full captivity. The year 975 BC must mark a key event.
 
4. The 40-year period (Eze. 4:6 – “forty days: I have appointed thee each day for a year) extends from 625 BC to 585 BC. This marks a key event in soul-temple recollection – captivity.
 
5. 483 years should commence in 1021 BC (538 + 483 = 1021). After community judges David command Solomon to build a temple in this ceremonial year. It is not a historical year according to chronological dating. The 483-year period continues to the end of Babylonian captivity (1021 BC – 483 BC = 538 BC). It was then that historically Cyrus, a Persian, cut off Babylonian captivity, “not for himself” but for the Jewish nation.
 
6. There is a very significant Temple event of 972 BC, 49 years after 1021 BC, breaking up the 483 years period into Daniel’s two distinct parts. It is a major incident.
 
7. The final symbolic type of 1 week (7 years) is in Daniel’s post-exilic era and uses the consistent dating times indicating destruction, mourning and reconstruction:
 
Post-exilic — Second Testament of Old Testament
 
1 Week =7 Days = 7 Years (Day/Year Principle) = 2,520
 
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)
 
This is overwhelming to the heart and soul. Let’s hope some of our ministers and priests show honesty and renounce their concocted theory of Rome and that Jesus was prophesied. Is there any rectitude anywhere.

Daniel 2 – The Turning of Theosophical Philosophy into Religion

 

Daniel 9:24-27’s 490 years is clearly a consolidation of the record of the pre-exilic and post-exilic eras into one pedagogical period of 490 years. Daniel understood the open book, the importance of the duplication of the kings’ reigns in years in Kings and Chronicles – the establishment of their nation. Catastrophe upon catastrophe. Their scripted record was of their life on earth. Under Jewish governance their society had survived enslavement, death and reconstitution time and time again. The Ancients kept alive their hope of better times ahead. Two witnesses, pre-exilic and post-exilic established their everlasting kingdom – a written philosophic word from oral recollection.

Daniel 2 was seized upon by later expositors of conjured truth to move from the “old” to the “new”, to discard the insight of the Ancients and replace it with a fabrication that suited.

Daniel 2 clearly defined the everlasting kingdom established by Judas Maccabees. Daniel 7-9 clearly covered the pre-exilic era and the governing beasts – Saul, David, and Solomon and the diverse kingdoms of Israel and Judah – after the rule of community judges. Such beasts were animated as a lion, leopard and beasts and finally a diverse beast that took the form of the dragon having seven heads (Judah after Israel’s demise) and ten horns (Israel’s tribes).

Much later, under the name of Christianity, expositors twisted the Ancient scribes’ diatribe of Daniel 2 into a “prophecy” of new Messiah at the turn of the millennium for a new age.

This prophecy justified the divinity of Christ, Christ as God, and not an unpredictable Christ as man – enabling a religious gloss surpassing the past terrestrial expansiveness (ascent from local community to nations and states). The Ancient scribes had wanted a synchronised theosophy in alignment from the very beginnings, with the everlasting unknowable cosmological world.

The Jewish writers achieved this unison in the book of Revelation. Here they encircled all perceived embellished history, circles within circles, types within types, antitypes of types and finally an archetypical apocalypse of all types universally. Such is the length, breadth and height of their writings. It far surpasses all later philosophical idealistic meanderings of nations around about – Plato, Socrates. Their philosophy was based on objective reality, Temple reflecting the subjective temple of the soul, the abstract potentiality of mankind’s conscious spirited ascent, where God rested. Words could reflect and mankind (male and female) created atonement in the likeness of the unsearchable, unknowable ever Almighty.

In the Dark Ages emerged a concept that the new had come to replace the old. Christ, a priest forever of the unknowable, surpassed all Ancient convictions. Expositors turned over and over the book of Daniel forging a prophesied Christ that exceeded the victory of Judas Maccabees. Having Christ’s literally prophesied divinity Christ’s divinity became unquestionable. Protestant ministers stated that the papacy’s rise (Rome) was predestined (feet of clay). Their new Messiah, Christ would counteract this dragon of antiquity and fortify their later claim that Christ was and is the everlasting Rock. The extensive dark ages promulgated religion, institutionalised truth under the name of this Christianity and endless denominations.

Now in the age of the 21st century we see this carry-over of misinformation, fake truths, despite the best intentions of the majority of sincere followers. To gain insight into how misinformed we are we can take a look at Reza Aslan’s (New York Times Bestseller) Zealot. This book has many insightful aspects but also grossly misrepresents the Synoptic gospels that are a confirmation of the deplorable administration of the Pharisees and Sadducees. Written after the intense book of Revelation the gospels in every aspect concentrate solely on the deplorable governance of their society’s administrators – civic and sacred. Despite the gospels scantly mentioning Rome, even after the complete destruction of Jerusalem, expositors have utilised such misconception in numerous ways. Midrash synchronises the gospels with the record in Revelation which never mentions Rome.

So here are a few quotes showing how “Zealot” is written. Being drenched in supposed Christian historicism nullifies one’s perception. One fails to appreciate how the protestant misrepresentation of Dan. 2 feet and Dan. 9:24-27 incomprehension has impacted our weak western psychology:

From the Introduction

– “the historical Jesus … the brutality of Roman occupation” p X1X
– “Challenge the rule of the most powerful empire the world had ever known” p X1X
– “before Rome captured him and cut off” p X111
– “massacred by Roman troops” p XX1V
– “crucified by Pontius Pilate” p XX1V
– “who helped launch a bloody war against Rome” p XX1V
– “two decades after Mark, between 90 and 100 C.E.” p XXV11
– “two hard historical facts … the second is that Rome crucified him” p XXV111
– “The plague the Romans placed above Jesus’s head” p XXV111
– “Kingdom of God” … “as implying revolt against Rome” p XX1X
– “Then, in 70 C.E., the Romans returned” p XX1X
– “the early church to ward off the wrath of a deeply vengeful Rome” p XXX

Prologue

– “the war with Rome” p 3
– “assembly hall built in the customary Roman style” p 4
– “56 C.E. … Jonathan purchased his office directly from Rome” p 7

Chapter 1

– “56 C.E. …Legions of Roman troops were stationed throughout Judea” p 10
– “Roman dominion over Jerusalem began in 63 B.C.E.” p 10
– “Rome ensured that local leaders remained wholly vested in maintaining the imperial system” p 13
– “Rome to maintain close supervision over the Jewish cult” p 13
– “Baal became associated with the Roman god Saturn” p 14
– “Romans considered to be their unfathomable superiority complex” p 15

Typically, Rome has always featured front and centre of academic, ministerial and lay perception every time the Christ catastrophe is mentioned. The whole justification of “Christian” hypothesis is Roman inspired – over and over.

In midrash philosophy (both OT and NT) the Jews never concentrated on foreign powers. The Ancient’s wanted to document their ascent from local towards the universal. Their philosophy was a theology but was never a religion – it was locomotion, ever changing, ever creative, making. The western world has drowned in religious truths to the detriment of both Testaments.

When Reza Aslan wrote “Zealot” he also covered correctly the brutal administration of the period from Judas Maccabees up to Christ – better than most expositors. But then from woe to go his book drenches the reader in the alleged imperialism of Rome. As we proceed through his book the subject of Rome is highlighted up to the later burning of Jerusalem and beyond.

Midrash claims that the Jewish writers wrote about their society, their governance and wrote the story of Christ for their records of the decline of their governance from Judas Maccabees. The three gospels had to document the role of the Pharisees’ and Sadducees’ deplorable governance. Written post the fall of Jerusalem this event was never mentioned in the gospels. John of Patmos foresaw the pending catastrophe and the scribes documented the darkness.

Only midrash documents the linkage from Kings and Chronicles, through the book of Daniel to Revelation and the supplementary gospels objective descriptive. Ending with John’s gospel, an acknowledgment of the subjective Christ of Paul’s epiphany.

Theological theosophical philosophy was made into a religion with denominations of every blend and character. Scientific philosophy often believes it provides the alternative to the mystical Christianity exposed in Unbelievable – John Shelby Spong. One has to understand the meaning of the metaphors in detail and how they have been corrupted, often innocently, but damaging the psyche and holding back the potential of humankind.

Judeo-Christianity

Daniel was finalizing Form. Nebuchadnezzar’s dream was purely about the Jewish nation up the end of the two witnesses – the two temple eras. Pre-exilic up to Babylonian captivity and Post-exilic up to the great victory by Judas Maccabees. Western philosophy insists the feet (iron and clay) was Rome and this was splattered by their Rock – Jesus Christ. In Jewish records the following is propositioned:

Head (gold) – Nebuchadnezzar
Chest and arms (silver) – Media-Persia
Belly and thighs (brass) – Greece
Legs (iron) – Ptolemaic rule
Feet (iron and clay) – Antiochus Epiphanes
Rock – Judas Maccabees.

Daniel created form in 7:3 by looking right back to the beginning of their known history giving the image of 3 beasts and a diverse beast – Saul (Lion), David (Bear), Solomon (Leopard) and the division into kingdoms – the Diverse beast Israel and Judah

In chapter 9:24-27, the 70 weeks then brought together the two eras into one symbol, metaphor, allegory, glyph combining the two eras into a lifetime experience. Stories and metaphors create commentary on governance and institutions.

Other aspects of Daniel also referred to their cosmological – celestial and terrestrial, Day and Night, Light and Darkness, Sacred and Civil and this was brought together in the division of their year into two half years of 180 days each of 1260 days (180 X 7) over a seven year period. They described the half year in terms of – time, times and the dividing of times documented from the preparation for the exodus on the tenth day of Abid – Exod. 12:1-7.

Unlike surrounding nations they wanted to create Form. Form is the only weapon in a Warrior Age that constructs perception of higher elevation. The form they created started by describing their governance as alma or bethulah, and when the child grew to maturity Hezekiah was called Immanuel. They were not just duplicating the same image from surrounding cultures but creating Form in metaphors that would endure in each age as the circle became larger. When reconstruction failed the message was taken to the Gentiles (Isa. 60:3) of the Pre-exilic age. The book was open for Hezekiah. Daniel knew the contents of the open book and wrote extensively of time and times and the dividing of times – in Dan.7:25-26 and concluded Daniel, not with a Roman insignia but 1335 Dan. 12:12-13 (5+ 1260 + 70). 5 days 1/10 -1/15 choosing the Pascal lamb, 1260 showing community must be at one within the cosmological, and adding 30 days to the Feast of Dedication and 40 days to the Abomination of Desolation. All this symbolized over a seven year period.

Christianity is asked to correct their wrong interpretation of Daniel 2.