Daniel Arising

Gabriel is the “divine messenger” sent to Daniel and later to Mary (bitterness from Mara  – bitter, Marah – the first station of Israel on the east of the Red Sea).  They could not drink the waters of Marah as they were bitter – Exod. 15:23.

Call me not Naomi (pleasant), call me Mara for I am bitter.

Daniel means “God is judge”.  The divine messenger spoke to Daniel and showed Daniel the meaning of their ancestral scribes.  The scribes had left two witnesses in the books of Kings and Chronicles.  The “divine message” was the pre-chronicle length of the reign of kings recorded in pre-exilic times – covering Saul (Lion), David (Bear), Solomon (Leopard) and he diverse beast of accumulation (Israel and Judah) – sea monster of Rev. 13:1.  Gabriel showed Daniel the interpretion of the 70 weeks (490 years) prophecy which is recorded in Daniel 9:24-27 and broken into three periods (7 + 62 + 1).   The first week is a period of 49 years, the second week 434 years and the final 1 week is 7 years ( 49 + 434 + 7 = 490 years.  The last week is also divided into three  – 7 days is 7 years = 360 * 7 = 2520 days and this 2520 days is further split into three (2300 + 10 +210) of post-exilic times representing death, mourning and resurrection.   This is the divine message – divine theology.

Now “God is judge” and God will judge all modernity for being blind-sighted from 2,000 years of instituted dogma that has overwhelmed the “divine message” preceived by the Ancient scribes.

Can you see through the hole in the wall to the corruption in our Jerusalem?

God will be judge.   God is now judging.  The book was opened in the time of Daniel.  The book was opened in the writing of Revelation – which reveals a true Christ – oh ye of little faith, come children, come out.

This theology is outlined alpha to omega in “Probing our Judeo-Christian Interitance” for all those willing to listen – available world-wide.



Come Children

Type is always reflected in Antitype and the Archetype. Archetype (Universal) is seen from Antitype (Pharisees and Sadducees – two horned beast of Rev. 13:11) which is a redrawing of Saul (Lion), David (Bear), Solomon (Leopard – 666 wisdom and wealth) and in the Diverse Beast (Israel and Judah – first beast of Rev. 13:1). Jerusalem was always the virgin, firstly almah – without God) and transformed to bethulah – with God. Institutional religion, literal religion, has blindsighted all generations. Virgin never was literal Mary as Mary derives from Maree – bitterness – in the short inserted book of Ruth. God help us for no one else will. Daniel arise and reveal the duplication of the reigns of kings in Kings and Chronicles – our two witnesses – mankind is to ascend to a higher heaven. Come out of her my people.

Ten Commandments

The Ten Commandments are “to make”.  God is at Rest.  There was never ten of the laws that were commandments.   We are “to make” in God’s image.  The commandments are not about sin.  Time to update.


I – “make an ark of shittim wood” (Exod. 25:10–22)
II – “make a mercy seat of pure gold” (Exod. 25:17–22)
III – “make a table of shittim wood” (Exod. 25:23–30)
IV – “make a candlestick of pure gold” (Exod. 25:31–40)
V – “make ten curtains of fine twined linen for walls” (Exod. 26:1–6) “and curtains of goat’s hair for covering” (Exod. 26:7–13)
VI – “And thou shall make a covering for the tent of ram’s skins dyed red and a covering above of badgers’ skins” (Exod. 26:1)
VII – “make boards for the tabernacle of shittim wood standing up” (Exod. 26:15) “and make bars of shittim wood” (Exod. 26:26)
VIII – “make a vail.… Hang up the vail under the taches.… Bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.… And thou shalt set the table without the vail, and the candlestick” (Exod. 26:31–37)
IX – “make an altar of shittim wood” (Exod. 27:1–8). In archetype the court and its trimmings are “without the temple, leave out, measure it not; for it is given unto the Gentiles” (Rev. 11:2)
X – “make an atonement” (Exod. 30:6–8, 10)

By opposing Patriarchy one Atones.

Daniel 9:25 – Interconnection of Old Testament Theology – Not seen by Modernity

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.

Spirited Secularists – Adopt Birth, Death and Resurrection Symbolism

In an amazing original interpretation of the KJV’s Testaments the author claims discovery of a new golden thread running though the writings that neither ecclesiastical nor secular forces have perceived. The writer uses a framework of type, antitype and archetype to prise open the books and reveal a different Christ to that taught in western culture. The author states we have been drowned in a single susceptible highlight 2,000 years back. So, “leaving the principles of the doctrine of Christ” – Heb. 6:1 the manuscript dares to question in Pauline fashion the very basis of our theological acclaimed morality and ethics. The writer uses the allegorical types of the Old Testament to absolutely prove we have a very superficial knowledge of the death of the Messianic and no understanding of the Ancient’s call for sacred-civil balance in thought and action.

The thesis is very challenging to Christianity as we know it. It demonstrates what Christianity could have been. It claims the books of the New Testament support each other, with the Synoptics confirming Paul’s conversion and John of Patmos’ global application.

This tract will be challenging to any one born and raised with a modern vicarious faith background. The author appeals to Freethinkers, the Gentiles of today, and claims our modern faith is not strengthening our culture in the age of global clashes of almighty forces. The writer opens the book of Revelation verse by verse and claims the apocalyptic long awaited resurrection begins with the opening of the book.

It is an astounding work, showing great insight into all Scriptural tests, researched over years. It comes as a fresh breeze breaking down the middle wall of partition existing between the Sacred and Secular.

“They looked at an overall perspective and came to the conclusion that the events of the past were ensamples for cogitation. They foresaw similar mighty events would happen and these would be racked by almighty forces, clashes of cultures. They had experienced such traumatic upheavals time and time over. They perceived the events were local, had become national, and would in time become global. And the Messianic revealed the circularity of life’s progress to civilisation. It revealed the Messianic craving in society. It rejected “cunning craftiness”. It revealed a Christ, an anointing.

They wrote to their citizens, to Jews about Jewish political history as type. They’d seen the transition from judges, to kings and kingdoms. They’d experienced the decline of the kingdoms, and captivity again. They’d seen the rise of the Greek empire and the betrayal by their citizens to Greek mores. There had been resurrection of the earlier ideals by Hezekiah, by Cyrus, by Judas Maccabees. They’d seen Daniel’s compilation around the time of Antiochus Epiphanes (174-164 B.C.) and the description of the ten horns (Israel) and seven heads (the last seven kings of Judah before Babylonian captivity) were engraved in their memory. They’d seen the hope and faith of the O.T. characters Abel, Enoch, Noah, Abraham, Sara, Isaac, Jacob, Joseph, Moses, Rahab, Gideon, Barak, and Samson and of the prophets. As Paul stated faith has always existed, “what shall I more say?”

They’d seen the rise of the Hasmoneans and then the emergence of the Pharisees and Sadducees and the total decline into the early first century. They’d seen the rise of the Messianic breath of wind and the compromise of their leaders under a distant generally tolerant Roman hegemony. They’d experience rabbinic Judaism, the “lovers of luxury”, “seekers of smooth things” wearing their descriptive tiaras, turbans and royal diadems. They paid attention to the annual observances, Passover, Pentecost, Day of Atonement (Yom Kippur). They’d experienced the landed estates of the Jewish aristocracy with the peasantry reduced to slavery, confiscation of lands, huge fines with any rebellious insurrection squashed. They’d firsthand experience of the Herodian economy. The Qumran community had rejected the Temple of Jerusalem and that corrupt priesthood. Apocalypse nationally was pending and Messianic fervour was in season. There was no escape.

The major concern at that time was protection against their own, against the warring local bandits and any nations that brought turmoil, death and brutality. They sought reconciliation between the cosmos and the conceptive being. They’d realised the written word was their sole weapon. They looked back at Daniel’s expeditious portrayal on the monumental Babylon, Media-Persia, Alexander and Antiochus Epiphanies with the Greek feet splattered by the great rock of all ages in the victory of Judas Maccabees. It was time to have this victory and flesh dry bones with the Messianic uplifting, “rise from the dead”, was long awaited to unshackle them from the yoke.”

“Embarking on such a stupendous course one has to choose specific topics that go to our beckoned heart and soul. Chapter topics explore the meaning of Virgin, Immanuel, and examine why Saul, David, Solomon, Israel and Judah are pivotal in the book of Revelation. Also the unknown Sacred and Secular Years of ancient Jewish culture are given their due prominence. The Ten Commandments to make, to build, are detected. These commands are a direct challenge to the western ten laws of ethics as taught. The debased rule of the Pharisees and Sadducees is centrefold. We will also look at why Rome was not such a villain of the Synoptic books. Roman imperialism has been made the scapegoat and placed centre stage to forge a religious Christianity that arose much later than the canonical gospels. Startlingly I explain why 70 C.E. is not mentioned in N.T. Academics have poured over every phase, ten times over, upside down and inside out, to find this conflagration in the Synoptics. They have failed. All construction is interconnected. The form of the N.T. being reliant on the Old well braced staunches of the Ancients. The Apocalypse seen by John of Patmos was to be the most heraldic explosion of all times, when the book is finally opened. It was never the logos burning of Jerusalem just forty years after the Messianic eclipse. That later age, what is now termed the Judeo-Christian age, is when the Apocalypse, the ending of the Age of Deception and lies, was to be unlocked.”

This book will shake your very foundation.

– See more at: http://bookstore.archwaypublishing.com/Products/SKU-001036241/Probing-Our-JudeoChristian-Inheritance-for-Freethinkers.aspx#sthash.iH4nTxMH.dpuf