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Passage for discussion:

And he said unto me, Unto two thousand and three hundred days;
then shall the sanctuary be cleansed.
-Daniel 8:14 KJV

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Seventh Day Adventism:

Seventh-day Adventists teach that, on October 22, 1844, at the end of the 2300 “prophetic” year-days of
Daniel 8:14 (which began in 457 B. C.), Jesus moved from the Holy Place into the Most Holy Place of the
heavenly sanctuary to begin the final phase of His ministry of Investigative Judgment prefigured by the
cleansing of the sanctuary on the Day of Atonement from Leviticus 16. This final ministry involves
researching the books of heaven, beginning at Adam, in order to determine who among professed believers
will qualify to be re-created by resurrection at Christ=s return. When this Investigative Judgment is
complete, Jesus will return to earth.

Worldwide Church of God (Armstrong)

When Herbert W. Armstrong was alive, here is essentially what was taught about the 1150 days (2300

evenings and mornings) of Daniel 8:14,

    Turn in your Bibles to verse 14 of chapter 8...

    A great European Church-State union will be in control of Palestine and the whole Western World. It
will prohibit the Truth. It will "cast down the truth to the ground." It will practice and prosper!

    It will persecute and martyr God's Holy people. It will be allowed to tread Jerusalem underfoot and
to prohibit the daily sacrifice at the sanctuary for 1150 days. It will substitute its own abominable,
idolatrous rites in place of the evening and morning sacrifice. Jesus referred to this same event in
Matthew 24:15. "When ye therefore shall see the abomination of desolation, spoken of by Daniel the
prophet, STAND IN THE HOLY PLACE, (whoso readeth, let him understand;) Then let them which be in Judea
flee into the mountains ... for then shall be great tribulation ..."--climaxing in the second coming of
Jesus Christ (verses 15-21).

    The Gentiles will tread down Jerusalem for 1260 days (Rev. 11)--a period that includes the 1150
days. It is the time of the two witnesses...God will suddenly intervene in human affairs. He will put an
end to this idolatrous system (The 2300 Days Revealed. Plain Truth, August 1965, pp. 25-29; first
published in the Good News, June 1960 with the title Daniel's "2300 Days" Prophecy REVEALED AT LAST!).

Jehovah's Witnesses


In the early 1800's John Aquila Brown taught that the 2300 days of Daniel 8:14 ended in 1844. Russell felt the cleansing of the sanctuary at the end of the 2300 days occurred in 1846, understood to be when Storrs abandoned false doctrines. Studies in the Scriptures Series 3 pp.67,108 and Series 7 p.163 explains that 2300 years extends from 454 B.C. (the start of the prophecy of the 70 weeks with the rebuilding of the temple) to 1846 A.D.

The current JW understanding of the 2300 days from June 1st 1938 to October 15th 1944 is about 2320 days.

    "For "the holy place" to be "brought," or restored, to what it should be, the 2,300 days must have begun when it previously was in the "right condition" from God's standpoint. At the earliest, this was on June 1, 1938, when The Watchtower published part 1 of the article "Organization." Part 2 appeared in the issue of June 15, 1938. Counting 2,300 days (6 years, 4 months, and 20 days on the Hebrew calendar) from June 1 or 15, 1938, brings us to October 8 or 22, 1944. On the first day of a special assembly held at Pittsburgh, Pennsylvania, U.S.A., on September 30 and October 1, 1944, the Watch Tower Society's president spoke on the subject "The Theocratic Alignment Today." At the annual corporate meeting on October 2, the Society's charter was amended in an effort to bring it as close to a theocratic arrangement as the law would allow. With the publication of clarified Biblical requirements, theocratic organization was soon more fully installed in the congregations of Jehovah's Witnesses. In fact, The Watchtower of October 15, 1944, contained an article entitled "Organized for Final Work." It and other service-oriented articles of the same period indicated that the 2,300 days had ended and that "the holy place" was again in its "right condition." Pay Attention to Daniel's prophecy pp.177-179

Matthew Henry

8:1-14 God gives Daniel a foresight of the destruction of other kingdoms, which in their day were as powerful as that of Babylon. Could we foresee the changes that shall be when we are gone, we should be less affected with changes in our own day. The ram with two horns was the second empire, that of Media and Persia. He saw this ram overcome by a he-goat. This was Alexander the Great. Alexander, when about thirty-three years of age, and in his full strength, died, and showed the vanity of worldly pomp and power, and that they cannot make a man happy. While men dispute, as in the case of Alexander, respecting the death of some prosperous warrior, it is plain that the great First Cause of all had no more of his plan for him to execute, and therefore cut him off. Instead of that one great horn, there came up four notable ones, Alexander's four chief captains. A little horn became a great persecutor of the church and people of God. It seems that the Mohammedan delusion is here pointed out. It prospered, and at one time nearly destroyed the holy religion God's right hand had planted. It is just with God to deprive those of the privileges of his house who despise and profane them; and to make those know the worth of ordinances by the want of them, who would not know it by the enjoyment of them. Daniel heard the time of this calamity limited and determined; but not the time when it should come. If we would know the mind of God, we must apply to Christ, in whom are hid all the treasures of wisdom and knowledge; not hid from us, but hid for us. There is much difficulty as to the precise time here stated, but the end of it cannot be very distant. God will, for his own glory, see to the cleansing of the church in due time. Christ died to cleanse his church; and he will so cleanse it as to present it blameless to himself.

Pulpit Commentary

Verse 14. - And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. The Massoretic reading is here clearly corrupt. "Unto me" ought to be "unto him," as proved by the versions and necessitated by sense. The LXX. is somewhat violent in construction, but means, "And he said to him, Until evenings and mornings are two thousand three hundred days, and the sanctuary shall be purified." Theodotion agrees closely with the LXX., only he has "five hundred" instead of "three hundred." The Peshitta agrees with the Massoretic, save as above mentioned - "him" instead of "me," and the last clause, which ought naturally to rendered "and the sacrifice be purified." The Hebrew phrase for this clause is an unnatural one - it might be rendered, "And holiness (or, 'holy thing,' 'offering') shall be justified." The want of the article is not an objection, as the manner of the author is to use the article sparingly. The word translated "cleansed" really means "justified;" it is the only example of this part of the verb. All the versions translate as if the word had been some derivative of טָהַר (tahar). The period referred to is that between the desolation inflicted on the temple by Antiochus Epiphanes and its cleansing by Judas Maccabaeus. It is somewhat difficult to fix the exact space of time intended by these two thousand three hundred evening-mornings. Does it mean two thousand three hundred days? For this may be urged that this succession. "evening and morning," not "morning and evening," resembles Genesis 1. If this resemblance is intentional, then "evening-morning" means a space of twenty-four hours. If the days are literal days, then the space of time would amount to nearly six years and a half, if' we take the year here as three hundred and sixty days. Another view is that day and night are separated and each reckoned; hence the number of days involved would be eleven hundred and fifty - fifty-five days more than three average years, and seventy days more than three years of three hundred and sixty days each. If, however, the year be the lunar year of three hundred and fifty-four days, it closely approximates to three years and a quarter. The period that one would naturally think of is that between the setting up of the abomination of desolation (1 Macc. 1:54), on the fifteenth day of Casleu, in the hundred and forty-fifth year of the Seleucid era to the rededication of the temple on the twenty-fifth of Casleu, in the hundred and forty-eighth year (from B.C. 167 to B.C. 164), but that is only three years and ten days. If the first and last of these years were respectively the fifth and seventh of a metonic cycle, in each of which there were intercalary months, then there is only a difference of eighteen days between the interval given above and the actual historical interval. If, however, we are to believe Maerobius ('Satur.,' 1:13, § 9), and hold that the intercalations were supplied by adding the three months in one year, if one of the years in question was the year in the cycle in which this took place, then the interval would be twelve days too much. In either case the difference is very small. The attempt to take the interval as two thousand three hundred days leads to very arbitrary results. Behrmann takes the victory of Adasa, which Judas gained over Nicanor, as the termination of the period - a purely arbitrary date, and reckons back to the displacement of Onias, another date that, so far as can be seen, was not regarded as of importance by the Jews, however important it has become in the eye of critics.


Until evening and morning, two thousand and three hundred: I saw an interpretation in the name of Rav Saadia Gaon for this matter, but it has already passed, and he interpreted further “until evening and morning,” that evening about which it says (Zech. 14:7): “and it shall come to pass that at eventide it shall be light,” and we are confident that our God’s word will stand forever; it will not be nullified. I say, however, that the עֶרֶב and בֹּקֶר stated here are a gematria, and there is support for this matter from two reasons: 1) that this computation should coincide with the other computation at the end of the Book, and 2) that Gabriel said to Daniel later on in this chapter (verse 26): “And the vision of the evening and the morning is true.” Now, if he had not hinted that the computation was doubtful, why did he repeat it to say that it was true? And the seer was commanded to close up and to seal the matter, and to him, too, the matter was revealed in a closed and sealed expression, but we will hope for the promise of our king for end after end, and when the end passes, it will be known that the expounder has erred in his interpretation, and the one who comes after him will search and expound in another manner. This can be interpreted [as follows]: namely, that עֶרֶב בֹּקֶר has the numerical value of 574, ע = 70; ר = 200; ב = 2; ב = 2; ק = 100; ר = 200. Added together, this equals 574; plus 2,300, we have 2,874.          

and the holy ones shall be exonerated: The iniquity of Israel shall be expiated to bring an end to the decrees of their being trodden upon and crumbled since they were exiled in their first exile to Egypt, until they will be redeemed and saved with a perpetual salvation by our king Messiah, and this computation terminates at the end of 1, 290 years from the day the daily sacrifice was removed, and that is what is stated at the end of the Book (12:11): “And from the time the daily sacrifice is removed, and the silent abomination placed, will be 1,290 years,” and no more, for our king Messiah will come and remove the silent abomination. The daily sacrifice was removed six years before the destruction of the Second Temple, and an image was set up in the Heichal. Now that was the seventeenth day of Tammuz, when Apostomos burned the Torah, put an end to the daily sacrifice, and set up an image in the Heichal, as we learned in Tractate Ta’anith (26b), but for the six years that I mentioned, I have no explicit proof, but there is proof that the daily sacrifice was abolished less than a complete shemittah cycle before the destruction, for so did Daniel prophesy about Titus (9:27): “… and half the week of years [shemittah cycle] he will curtail sacrifice and meal-offering,” meaning that a part of the week of years before the destruction, sacrifices will be abolished. So it is explained below in this section. Let us return to the earlier matters, how the computation of “evening and morning, two thousand and three hundred,” fits exactly with the time commencing from the descent to Egypt to terminate at the end of 1,290 years until the day that the daily sacrifice was abolished: 210 years they were in Egypt. 480 years transpired from the Exodus until the building of the Temple. 410 years the Temple existed. 70 years was the Babylonian exile. 420 years the Second Temple stood. 1,290 should be added until the end of days, totaling: 2,880. Subtract six years that the daily sacrifice was removed before the destruction, for Scripture counted 1,290 years only from the time that the daily sacrifice was removed. Here you have the computation of “evening and morning, and 2,300” added to the computation. Fortunate is he who waits and reaches the end of days 45 years over 1,290 [years]. We may say that the king Messiah will come according to the first computation, and he will subsequently be concealed from them for forty-five years. Rabbi Elazar HaKalir established (in the concluding poem of the portion dealing with the month of Nissan): in the foundation of his song: six weeks of years, totaling 42. We may say that the three years that did not total a week of years he did not count. And I found it so in Midrash Ruth that the king Messiah is destined to be concealed for forty-five years after he reveals himself, and proof is brought from these verses.


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