[Sunday School Version]
ENVISION a man standing on a mudbank in the middle of a river - the yellowish brown flow around his feet, if the river is seasonally high, and the clearer water flowing to either side. And at the same place in the river are two other men, one on the near bank, and one on the far bank - so that they are together at the same place along the river, yet each has his own unique stand-point in balance with the others. And the man in the middle, having the most unique stance, for there is but one mudbank here, speaks, and his speech is unique, for he speaks for all three who are together, and his speech is prophetic, for the others may walk at length, while he must stand in his lot. And his name is, one-appearing-on-the-mudbank, which in the Greek of two millennia ago was approximately, anti-ochus-epi-phanes, like, ochre, the color of earth, anti, to thrust against, epiphany, a magnificent appearing - fairly descriptive of a mudbank thrusting up through and against a quickly flowing river. And he is typical of mankind isolated on Earth in the flow of aether and time, but not alone save in lot, for there are the other two who can go freely, and (therefore) holy, for to proceed, must swim or walk without sinking.
Such was the vision of DANIEL:12, and the interpretation thereof. Scholarly historians dispute whether Daniel lived in the sixth century B.C., in which he claimed he wrote, or early in the second century B.C., in which the vision came to fruition; Or whether, Daniel, was the simple appellative of every contributor to the writing, the sealing, the finding, and the interpreting, even to the understanding and judgement, of DANIEL.
Babylonian records are skimpy at best, though we do know they (the Chaldean wise men) were excellent astronomers (of the early sort: they are credited with figuring-out the saros cycle of solar eclipses, by the moon). Much of their cuneiformed history (seems to) disagree with DANIEL, yet, to DANIEL's credit, much of what DANIEL tells is insightful beyond the mere cavil of the vulgar politics which drove the Babylonian kingdom. One such story told appears remarkable under examination piecewise. It seems the great King Nebuchadnezzar, who had taken captive many Jews, including Daniel, had a dream of his own demise: of a great spreading tree which was then condemned by a holy-watcher from heaven, hewn down, its branches cut off, its stump banded with iron, and he was to be cast out into the desert wilderness for a duration of seven times, until he understood that the heavens do rule. (Apparently the King thought he was great only by his deeds). So DANIEL:4 says, this all came to pass. But the Babylonian record either has no short absences - as seven times might mean seven months, for the length of his fingernails and hair would fit the narrative description in that much time - or, the king's demise came in 562 B.C., with his death or passing. But the details great and small say something more. In the next seven years a son, a son-in-law, and an infant grandson, reigned briefly: two were murdered, and thus were his branches cut off. Then something rare and unusual occurred, which historians have missed or neglected: on November 1st (our calendar) in 555 B.C., right around noon time, a solar total eclipse swept down the southwestern length of the Mesopotamian fertile crescent, right through the desert-wilds where a deposed, deported king might have been kept. The city Babylonians missed its totality, though the Chaldeans must have acknowledged the occurrence as a partial eclipse in their logs of saros cycles. Alone in the desert-wilds, naked and hungry, deranged with disillusionment, a long-exiled king such as Nebuchadnezzar, could not have missed the inspiration: as the air cooled, the sky darkened, in the very cloudless blaze of a desert noonday, and suddenly a mighty shadow swept across the land and sky, and the sun went out, flickered, then black, momentarily his eyes adjusted, and he could count the stars - as if he had just stepped from the banquet hall onto the porch under the night sky, he relived his overthrow in a flash of understanding, standing under the shadow upon the heavens. For several minutes there was no turning back: it was night ... it was, night. And then the sun reappeared, a flame, then a blaze too bright to eye: the moon-shadow burned off the land; his lesson concluded, he remembered the prophetic words of Daniel, and went home.
Nebuchadnezzar could have been such a man-king, despite the Babylonian records of a king named, Nabonidus - "N(e)b(u) exalts" - and a Dead Sea cave (#4) scroll telling the Prayer of Nabonidus upon his healing and remembrance of a Jewish prophet. He could have returned secretively to his counselors, and privately convinced them of his identity, and thence returned to power directly as the usurper, as the assumed Nabonidus. He was about the same age, a moon worshipper, and a temple restorer. And sixteen years later when Cyrus conquered Babylon without a battle, he was given rule over Carmania - his life thus preserved, as a stump. Or, DANIEL could be more interpretive of the nature of the Babylonian kingdom, which flourished fairly stably and at length under both kings, before and after the seven years of rapid, murderous successions. But in all we might admit that a prophecy is not merely a prediction on persons, but points always to its larger cause: we, too, learn that the heavens do rule.
Daniel of course had his own experience, aside from his duties to the kings: he might have known or understood the return of Nebuchadnezzar, as Nabonidus, but kept proper silence, save in his sealed memoirs. He was somewhat a seeker: having bravely interpreted the king's dreams he found his own visions gained through fasting and prayer (as a royal interpreter might be allowed) troublesomely short of the temporal pleasance that seemed to flourish for kings: his own seemed anachronistically out of place, or out of proportion. The vision of the man clothed in linen, standing upon the river's waters, told him of great upheaval for his people in three and a half times, and of a desolate abomination in a thousand, two hundred and ninety (1290) days, and a blessing in 1335 days. Other visions told him of seventy weeks (of seven times) for the restoration of his nation, and the coming of a messiah. He complained of understanding - times could be months or years, and days could not be reconciled between them - and his consolation was a promise that he would stand in his lot at the end of days.
And that is about where and what DANIEL leaves us. If he lived in the sixth century B.C., then about three and two thirds centuries later, (a year of 365 years), the end of days really seemed to fall on the Jews: in the early second century B.C., after centuries of returning to and rebuilding Jerusalem and their temple, their relative security fell apart. A real Antiochus Epiphanes appeared in their region and proceeded to plunder and desecrate everything Jewish: what he could not use for payment of his military debts, he erected statues of himself as Zeus therein. In about 170 B.C., it really came to a head, as he was off to conquer Egypt. Sometime in about January, we may presume, the Jews retrieved what valuable scrolls they could find in the temple, for as soon as he returned from his victory, and discovered a coup attempt during his absence, he sacked everything: gold, silver, precious stones, and, scrolls. Historians feel quite certain among themselves that this Antiochus IV is the villain whom DANIEL prophesied: the chain of kingships is well matched - and for this same reason, many historians believe Daniel lived at this very time, a writer borrowing from the past to discredit the present imposition. But whether DANIEL was a borrower or collector, with special insight as we've reviewed, or an excellent and true prophet whose sealed scrolls may have been uncovered in the temple (in) January's coup, the events of the next few years played out his prediction: three years later ca. December, 168 B.C., the king placed his statue - the abomination of desolation - in the temple, and three years later the Jews recovered the temple: not exactly on a time-clock, but within the estimation for a contemporary writer.
What transpired next is the real glory of prophecy: As the mortal temporary picture dissolved into the dust of furious history, a brighter image emerged to outshine all - eventually all of Time itself: DANIEL's time of the end, was to impose itself as, the fulcrum end of Time.
TIME is as cycles of time: a thing defined of itself. In GENESIS:1 we have that God created the sun, moon, and stars for signs and for seasons, and for days and years. We also have in REVELATION:22, Christ Jesus' declaration, I am the root and offspring of David, and the bright and morning star. The bright and morning star refers to Venus, though any planet visible before sunrise may be called a morning star. Jesus' angelic reference may have meant he was from Venus, as he elsewhere said that he was in this world but not of this world (this Earth). But being Venus, he may have meant the timeliness of his own appearing on Earth: a morning star is also an evening star some time later, and again a morning star. If we take the synodic period of Venus, 583.923 Earth days, as a morning-and-evening day cycle, we may unlock DANIEL's times and days in their full meaning as they pertain to the Christ-idea, or Messiah. To DANIEL, 3.5 times, meant, fixed times, of synodic months (29.531 days, measured from new moon to new moon) or years (365.256 days, measured as they did by the fixed stars - our calendar year is 365.242 days to correct for the seasons). Because the moon is one, it (months) paces an individual man; and because the stars are many, they (years) pace science or mankind collectively. Here then is the meaning of DANIEL's prophecies, as we take them to pertain to the discernment of mankind upon the fulcrum of time in the midst of the timeless flow of eternity within the banks of consciousness, in the presence of the two witnesses (perhaps one facing up-river, the other, down-river).
MEASURING from the time of the end ca. January, 170 B.C. (A.D.-169), and ratiocinating by Venus-synodic-days the days of DANIEL, and his times expressed in days, we multiply-out, 3.5*29.531*(583.923/365.242)-168.95 = A.D.-3.71, or ca. April, 5 B.C., for the birth of the baby Jesus - which is consistent with scholarly information, including confirmation by reports of a major comet in early 5 B.C., fourteen months after rare conjunctions of the planets Jupiter, Saturn, and Mars, watched by the Oriental Wisemen. We multiply-out, 3.5*365.256*(583.923/365.242)-168.95 = A.D. 1874.86, or ca. November, 1874, for the birth of the textbook of the Science of Christ - that this occurred exactly one year later, may be due to its local Earth longitude a quarter of a day (the last quarter day of a year) late, or simply, we don't know the hour of the day: we are fairly certain that our calendar is only one year off at the change from B.C. to A.D. at year 1. We multiply-out, 1290*(583.923/365.242)-168.95 = 1893.41, or ca. May, 1893, and 1335*(583.923/365.242)-168.95 = 1965.35, or ca. May, 1965, which may point likewise to exactly one year later, the erection of the edifice (as a stone and cement abomination of the spiritual ideal) of The First Church of Christ, Scientist, and to the expiration of copyrights, and a special supplication made by the elders of the Church, for its continuance. Whence by double entendre on, times, we find two advents of the Christ.
DETAILS verify the theory: while the baby Jesus enjoyed a nine month gestation, the textbook, SCIENCE AND HEALTH, enjoyed nine years, from its reputed certainty in 1866: again the ratio of months for the man, to years for the book, of the Christ Science. Fourteen, years, previous to the second, birth, there was a rare conjunction of four planets immediately over the sun, with the moon directly under, both at evening (9/4/61) and next morning (9/5), befitting John's REVELATION:12 beholding a great wonder in heaven: a woman clothed with the sun, and the moon under her feet, and a crown of twelve stars upon her head. (This view was not observable because of the sun's brightness - but it is notable that the author of said textbook was a woman). And what may yet come may amplify and confirm the theory: If Jesus' experience is exemplary, we may schedule the book's experience by it, challenging the doctors and mathematicians at "twelve years" ca. A.D. 2023 or 2010 (depending on the grammar), and the ultimate baptism and wilderness experience at "33.3" ca. A.D. 2288. And if Jesus' mission was estimably 37 years - the crucifixion with a lunar eclipse on Friday, April 3, A.D. 33 - proportioning from months to years, we arrive at REVELATION:20's "second death" ca. A.D. 2332, for the lifting of the cross logo from the textbook, and beginning the thousand years reigning with God - this following 42 years (an hour watch of 41.67 years) of incredible demonstrations: raising parents from their graves, reforming continents, swimming through space, crossing to the moon in an instant, ....
Further, we may expound this into our knowledge of Bible times. From the fulcrum-point to the crucifixion is 2501 (months for the man, years for the book), and as each thousand years is, by PETER's declaration, a day with the LORD, Creation's final 2.5 workdays: from the evening hour (at 3.5 days) of the fourth day when God finished making the sun, moon, and stars, and so fixed the fulcrum end of time, through the sixth day to the morning hour of the seventh day, beginning the seventh millennium. But notice that GENESIS never concluded the seventh day of Creation: rather, late in the evening, at the late evening third (at 6.66 days), about 10 P.M. of the seventh day, the Adam dream began (for an error exposed to the sunlight of truth is two-thirds destroyed, and the remaining third destroys itself, in dreams). Mankind's restoration to holiness began ca. 3670 B.C.. And GENESIS is also a prophecy: the new-Adam dream of projects cruising the cosmo-net, begins at the "10 P.M." of the seventh millennium, ca. A.D. 2996. One man's restoration is 6000 months, or 485 years - DANIEL:9's shy 70 sevens - and then cut off from the world, he reigns with the Father for a 1000 months, or 81 years (54 years to the new dream). REVELATION's "second death" shall have no power on those who remain inside prophecy, for it is only the book which suffers (without sin, but for the sins of book-kind).
We may review a schedule of GENESIS' prophetic, typical days of Creation:
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