Time Signatures - hermeneutical-approaches

[Adventist Heretic]

Hello MJ's

Does anyone know of any written material on Time Signature in Bible Prophecy? What are the rules for interpreting these time signatures? Coming from the Sevent-day Adventist background the rule is day-year in every time signature. While I am partial to the day-year the bible does not say that. It is William Miller's rule for interpretation. Dr. Clearance Hewitt of the Advent Christian Church another Adventist branch lays down some rules in his dissertation on Daniel "the Seer of Babylon" where he gives a few more rules for interpretation, including favoring internal textal evidence from the chapter and book rather than importing from an external chapter and book.
Let me give you an example. The 2300 days of Daniel 8. is a very debated topic. There are people that interpret the 2300 days as literal years, leading to 2300 years. Others interpret it as 1150 days or half the time. In either case, you are left with some person using an outside source to interpret the text rather than relying on what the text says, which is 2300 evenings & mornings, which is the same as Genesis 1. In both cases there is no rule and no evidence has been presented for adding years or cutting days in half. Can anyone solve this problem?
Does anyone know of any other rules for interpretation that have been handed down from history, either Jewish or Christian?

• hermeneutical-approaches

 

[daq]

Hello MJ's

Does anyone know of any written material on Time Signature in Bible Prophecy? What are the rules for interpreting these time signatures? Coming from the Sevent-day Adventist background the rule is day-year in every time signature. While I am partial to the day-year the bible does not say that. It is William Miller's rule for interpretation. Dr. Clearance Hewitt of the Advent Christian Church another Adventist branch lays down some rules in his dissertation on Daniel "the Seer of Babylon" where he gives a few more rules for interpretation, including favoring internal textal evidence from the chapter and book rather than importing from an external chapter and book.
Let me give you an example. The 2300 days of Daniel 8. is a very debated topic. There are people that interpret the 2300 days as literal years, leading to 2300 years. Others interpret it as 1150 days or half the time. In either case, you are left with some person using an outside source to interpret the text rather than relying on what the text says, which is 2300 evenings & mornings, which is the same as Genesis 1. In both cases there is no rule and no evidence has been presented for adding years or cutting days in half. Can anyone solve this problem?
Does anyone know of any other rules for interpretation that have been handed down from history, either Jewish or Christian?

• hermeneutical-approaches

If there are to be "rules of interpretation" for the appointed times then those rules are first and foremost to be found in the scripture. It is correct to say that Dan 8:14 contains "evening morning", or, "an evening, a morning", because the text literally says until evening morning a thousand and three hundred. The OG LXX adds days, (ἑσπέρας καὶ πρωὶ ἡμέραι), which if it were originally in the Hebrew text it would have likely been yamim, (though Dan 12:13 contains yamin, (final nun instead of mem)). That is important because "In six yamim" the heavens and the earth, the sea, and all that is in them were created, (Exo 20:11), and thus we know the creation "days" are yamim, (masculine plural). However Yom is light, (Gen 1:5, a proper noun, Elohim calls the light "Yom"), not necessarily "Day" or "a day", so whenever yom is used for an increment of time it may be any increment of time, depending on the context and what is taught to be a yom in the scripture, for Yom is light.

There is a year for a day, (Num 14:34), and a day for a year, (Eze 4:6), and one day as a thousand years and a thousand years as one day, (2Pet 3:8, Psa 90:4). If therefore a yom may be a day, or a year, or a thousand years, then surely a yom may be an hour, and this is the answer and the foundational increment which is built upon for every other meaning of yom: the hour is the foundational increment. One may see this in the parable of the workers that were hired and sent to the vineyard, (Mat 20:1-16), where the whole twelve-hour day of work is worth one denarius, but likewise, those who were bidden to work in the vineyard in the eleventh hour only worked one hour, (Mat 20:12), and what did they receive? They also received one denarius, making one hour of the day worth the same as one full day: for a yom may be either the full twelve hour day or even one yom-hour of the twelve yom-hour civil calendar day.

If the civil calendar day is twelve yom in a yom, (see and study Numbers 7), then the sacred calendar day is seven yamim-hours in a yom-day, just as it is laid out for us in the opening creation account. In this manner all of the time prophecies in Daniel are fulfilled in the ministry of the Meshiah according to the sacred calendar day count: for there is one shabuim yamim, (Dan 10:2-3), in every sacred calendar day, and thus, three shabuim yamim amount to twenty and one yom, (Dan 10:13), and thus the three weeks of yamim are weeks of yamim-hours, that is, three full days counting only the seven yamim in a yom in each of the three calendar days.

It is absolutely necessary to understand the hours of the prayer times in the scripture record: study this and begin to put them into practice, and no doubt, Elohim will greatly reward you in the understanding thereof along the Way.

 

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