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Abravanel’s own ends in Ma‘yenei ha-Yeshu‘ah: the dominion of Rome and the divided kingdoms both end in 5263 interpretation
On: a time and times and half a time
Source quotation · Isaac Abravanel, Ma‘yenei ha-Yeshu‘ah (Ferrara, 1551), close of Ma‘yan 11, fol. 122v; new AI-assisted English translation by Rainbow Watch (2026) וכלל מה שפירשתי בקץ הראשון להודיע כמה שני יהיו ישראל תחת ממשלת רומי בערן ועדנין ופלג ערן שהם אלף ושלש מאות ושלשים וה׳ […] ויהיה השלמתם שנת ה׳ אלפי׳ רסג׳ הקץ הב׳ להודיע כמה מהשנים יהיו מחלוק מלכיות בימי ירבעם ורחבעם עד שובם להתחבר בימי משיחנו […] יהיה סופם השנה הנז׳ רסג׳
New Rainbow Watch translation (2026), AI-assisted:
The sum of what I explained in the first end, to make known how many years Israel will be under the dominion of Rome, in “a time and times and half a time”, which are one thousand three hundred and thirty-five […]: their completion will be the year 5263. The second end, to make known how many of the years there will be of the division of the kingdoms in the days of Jeroboam and Rehoboam until they return to be joined together in the days of our Messiah […]: their end will be the aforesaid year [5]263.
Ma‘yenei ha-Yeshu‘ah · Isaac Abravanel, Ma‘yenei ha-Yeshu‘ah, commentary on Daniel ([Ferrara: Samuel], 1551 [5311]), close of Ma‘yan 11, fol. 122v, upper half, from “וכלל מה שפירשתי בקץ הראשון” to “יהיה סופם השנה הנז׳ רסג׳”. Transcribed from the Bayerische Staatsbibliothek copy (MDZ bsb10151078, image 49; colophon on image 15). Abbreviation strokes rendered with geresh (׳); line breaks joined and a line-filling letter at a line end left out; the printed “ערן” (for עדן, Daniel 7:25) is kept as printed. New Rainbow Watch translation (2026), AI-assisted, placed after the Hebrew.
Source reuse and transcription Hebrew text of a 1551 printing, public domain. Bayerische Staatsbibliothek image rights statement NoC-NC 1.0. New Rainbow Watch translation.
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וכלל מה שפירשתי בקץ הראשון להודיע כמה שני יהיו ישראל תחת ממשלת רומי בערן ועדנין ופלג ערן שהם אלף ושלש מאות ושלשים וה׳ […] ויהיה השלמתם שנת ה׳ אלפי׳ רסג׳ הקץ הב׳ להודיע כמה מהשנים יהיו מחלוק מלכיות בימי ירבעם ורחבעם עד שובם להתחבר בימי משיחנו […] יהיה סופם השנה הנז׳ רסג׳
New Rainbow Watch translation (2026), AI-assisted:
The sum of what I explained in the first end, to make known how many years Israel will be under the dominion of Rome, in “a time and times and half a time”, which are one thousand three hundred and thirty-five […]: their completion will be the year 5263. The second end, to make known how many of the years there will be of the division of the kingdoms in the days of Jeroboam and Rehoboam until they return to be joined together in the days of our Messiah […]: their end will be the aforesaid year [5]263.
Aspinwall: Antichrist’s dominion ends by 1673, the Fifth Monarchy a little before interpretation
On: shall be given to the people of the saints of the Most High
Source quotation · William Aspinwall, A Brief Description of the Fifth Monarchy (London, 1653), p. 14 to the end Having thus declared and proved, That such a Kingdome shall be, and the Soveraigne, Subjects, Officers, and Lawes of that Kingdome, I shall in a word give some hint of the time when this Kingdome shall begin.
KNow therefore that the uttermost durance of Antichrists dominion, will be in the yeare 1673. as I have proved from Scripture in a brief Chronology, ready to be put forth. Ere which time it will be necessary that the ten hornes, or Kings, which are the strength of the Beast, be broken off, which work is already begun in the Beheading of Charles, late King of three Kingdomes, Anno 1648. according to that in Dan. 7.11.24.26, and the rest of the Hornes or Kings are to continue but a little longer, v. 12. Now this Kingdome of Christ which I call the fifth Monarchy, shall begin a little before the fourth Monarchy be destroyed, Dan. 2.44. For which end it is set up of God, to consume and break in pieces the other Kingdomes It shall fill the whole earth, and shall stand for ever, such will be the prevalency thereof against all opposition, the universality and durance of this Kingdome.
But to come yet a little nearer to the first rise of this Monarchy, it is said, That judgement was given to the Saints, and they executed judgement on the little horne, Dan. 7.22.26. which was fulfilled 1648. and this is not the beginning of the fifth Monarchy, but it comes near it, for Daniel speaks de futuro, That the Kingdome, and Dominion, and greatnesse of the Kingdome under the whole Heaven shall be given to the Saints.
As for the precise yeare, I dare not determine, but this I say, that when God awakens the Saints and Witnesses to hearken to a voyce from Heaven, that is, from the Churches, saying Come up hither, Rev. 11.12. when they are content to forget their old formes of Government, Civil and Ecclesiasticall, called the first Heavens, and first Earth, Rev. 21.1. Isa. 65.17. when I say the Saints are come to this pitch, that they will have no Lawes, Statutes, or Rules of Government in the Church or Civil State, but what Christ hath given in his word, even from thenceforth doth this fifth Monarchy begin, which Peter calls the new Heavens, and new Earth, wherein dwells righteousnesse, 2 Pet. 3.13. Of this Paul prophesieth, Heb. 12.27. that not onely the Earth, but also the Heaven, to wit, the Government, Civil and Ecclesiasticall, should be shaken towards the end of the fourth Monarchy, under which he then wrote. And by shaking he means removing of them, that the Kingdome of Christ uncapable of shaking, might come in room thereof. And verily there hath been a great shaking already, and more yet remaines, for the work will not be wholly finished untill the Jewes be called, and the fullnesse of the Nations come in. For which let all Saints pray, Come Lord Jesus, come quickly, and let thy Kingdome come, (that) thy will may be done in earth, as it is done in heaven, Rev. 22.17. Mat. 6.10.
A Brief Description of the Fifth Monarchy · William Aspinwall, A Brief Description of the Fifth Monarchy, or Kingdome, That Shortly Is to Come into the World (London: M. Simmons for Livewell Chapman, 1653), concluding “Prognostick” on the time, p. 14 to the end. Transcribed from the EEBO-TCP keyed text (CC0; textcreationpartnership GitHub repository A75729). Long s (ſ) rendered s; TCP line-end hyphenation markers joined; page breaks joined; marginal notes and running heads omitted; roman and italic type not distinguished; spelling, capitalization and punctuation otherwise as keyed; omissions marked […]. Checked against the Internet Archive page image (bim_early-english-books-1641-1700_a-brief-description-of-t_aspinwall-william_1653, leaf n17). Two keying defects corrected from the print: “Chr ſt” read “Christ”; the reference keyed “Dan. 7.11 24.26.” prints with a comma and is given as “Dan. 7.11.24.26,”. The print also has “Kingdomes It” without a stop, retained.
Source reuse and transcription Seventeenth-century printed text, public domain; EEBO-TCP keyed transcription released under CC0 by the Text Creation Partnership.
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Having thus declared and proved, That such a Kingdome shall be, and the Soveraigne, Subjects, Officers, and Lawes of that Kingdome, I shall in a word give some hint of the time when this Kingdome shall begin.
KNow therefore that the uttermost durance of Antichrists dominion, will be in the yeare 1673. as I have proved from Scripture in a brief Chronology, ready to be put forth. Ere which time it will be necessary that the ten hornes, or Kings, which are the strength of the Beast, be broken off, which work is already begun in the Beheading of Charles, late King of three Kingdomes, Anno 1648. according to that in Dan. 7.11.24.26, and the rest of the Hornes or Kings are to continue but a little longer, v. 12. Now this Kingdome of Christ which I call the fifth Monarchy, shall begin a little before the fourth Monarchy be destroyed, Dan. 2.44. For which end it is set up of God, to consume and break in pieces the other Kingdomes It shall fill the whole earth, and shall stand for ever, such will be the prevalency thereof against all opposition, the universality and durance of this Kingdome.
But to come yet a little nearer to the first rise of this Monarchy, it is said, That judgement was given to the Saints, and they executed judgement on the little horne, Dan. 7.22.26. which was fulfilled 1648. and this is not the beginning of the fifth Monarchy, but it comes near it, for Daniel speaks de futuro, That the Kingdome, and Dominion, and greatnesse of the Kingdome under the whole Heaven shall be given to the Saints.
As for the precise yeare, I dare not determine, but this I say, that when God awakens the Saints and Witnesses to hearken to a voyce from Heaven, that is, from the Churches, saying Come up hither, Rev. 11.12. when they are content to forget their old formes of Government, Civil and Ecclesiasticall, called the first Heavens, and first Earth, Rev. 21.1. Isa. 65.17. when I say the Saints are come to this pitch, that they will have no Lawes, Statutes, or Rules of Government in the Church or Civil State, but what Christ hath given in his word, even from thenceforth doth this fifth Monarchy begin, which Peter calls the new Heavens, and new Earth, wherein dwells righteousnesse, 2 Pet. 3.13. Of this Paul prophesieth, Heb. 12.27. that not onely the Earth, but also the Heaven, to wit, the Government, Civil and Ecclesiasticall, should be shaken towards the end of the fourth Monarchy, under which he then wrote. And by shaking he means removing of them, that the Kingdome of Christ uncapable of shaking, might come in room thereof. And verily there hath been a great shaking already, and more yet remaines, for the work will not be wholly finished untill the Jewes be called, and the fullnesse of the Nations come in. For which let all Saints pray, Come Lord Jesus, come quickly, and let thy Kingdome come, (that) thy will may be done in earth, as it is done in heaven, Rev. 22.17. Mat. 6.10.
Beverley in 1689: the Kingdom of Christ enters its succession at 1697 interpretation
On: a time and times and half a time
Source quotation · Thomas Beverley, The Kingdom of Jesus Christ Entering its Succession at 1697 (1689), title page, General Preface and p. 61 Title page: The Kingdom of Jesus Christ Entering its Succession at 1697. According to a Calendar of Time. Drawn by the Four Monarchies, and by the Time, Times, Half Time allowed to the Papacy, and the Ten Kingdoms; as the last state of the Roman, or Fourth Monarchy then Ending; Given in Daniel, and Expounded by the Revelation in Consent with All History; and carrying on the Scripture Line of Time. By T. Beverley, a most Humble Minister in the Word of God and the Testimony of Jesus Christ. Printed in the Year 1689.
The General Preface: The Preface I intend, shall be to present a Key of the following Discourse, in the plainest manner I can.
The great Intencion of it is, to Assert so Happy a Revolution of the World, as the Kingdom of Christ in its Succession, within so few Years, as lye betwixt the present 1689, and the next ensuing 1697.
This Kingdom, however the Prophane, and wicked World may take it, and be Angry at it, must needs be the Joy and desire of all good Men, and Women. The change will be so Great, and Happy, that the Heathen Empire becoming Christian under Costantine, was so dark a shade of it, that notwithstanding it, the Churches flight into the Wilderness for 1260 days Is immediately upon it given out. At this 97. It shall return from the Wilderness, and not before, How much more Glorious shall that Time then be? The Pope and Turk shall go off the Stage of Power […].
p. 61: Being thus assur'd then, when the Half Time began, we are also most certain, the Half Time is a Half, equal to each of the Three equal parts; In twelve hundred and sixty therefore, an equal Half part to each equal whole part must be one hundred, and eighty; And if this Half part begin at 1517. It must end at 1697. by a consequence undeniable.
And then, if from 1517. where the Half Time began, we carry backward one Thousand and Eighty, the just Amount of the three equal parts, They must needs reach back by a retrograde motion to Anno 437. of the Christian Account; at which Time the Ten Kings were every where, carving their Kingdoms out of the Empire, under the play of the first Trumpet.
The Kingdom of Jesus Christ Entering its Succession at 1697 · T. Beverley, The Kingdom of Jesus Christ Entering its Succession at 1697. According to a Calendar of Time (Printed in the Year 1689). Title page (leaf n0), the General Preface, first paragraphs, from “The Preface I intend” to “the Stage of Power” (leaf n12), and p. 61, from “Being thus assur’d then” to “the first Trumpet.” (leaf n78) (Internet Archive bim_early-english-books-1641-1700_the-kingdom-of-jesus-chr_beverley-thomas_1689). The running head of the discourse is “A Scripture Line of Time.” “Intencion” and “Costantine” are kept as printed. Long s (ſ) rendered s; ligatures expanded; roman and italic type not distinguished; line-end hyphenation joined; spacing normalized (one space after punctuation, paragraph breaks as blank lines); running heads, catchwords, signatures and marginal notes omitted; spelling, capitalization and punctuation otherwise as printed; omissions inside the selection marked […]. Transcribed from the Internet Archive page images and checked against the item’s OCR text layer.
Source reuse and transcription Historical printed text, public domain (published before 1929). Only the historical wording is reproduced; scan-host metadata and later library annotations are not.
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Title page: The Kingdom of Jesus Christ Entering its Succession at 1697. According to a Calendar of Time. Drawn by the Four Monarchies, and by the Time, Times, Half Time allowed to the Papacy, and the Ten Kingdoms; as the last state of the Roman, or Fourth Monarchy then Ending; Given in Daniel, and Expounded by the Revelation in Consent with All History; and carrying on the Scripture Line of Time. By T. Beverley, a most Humble Minister in the Word of God and the Testimony of Jesus Christ. Printed in the Year 1689.
The General Preface: The Preface I intend, shall be to present a Key of the following Discourse, in the plainest manner I can.
The great Intencion of it is, to Assert so Happy a Revolution of the World, as the Kingdom of Christ in its Succession, within so few Years, as lye betwixt the present 1689, and the next ensuing 1697.
This Kingdom, however the Prophane, and wicked World may take it, and be Angry at it, must needs be the Joy and desire of all good Men, and Women. The change will be so Great, and Happy, that the Heathen Empire becoming Christian under Costantine, was so dark a shade of it, that notwithstanding it, the Churches flight into the Wilderness for 1260 days Is immediately upon it given out. At this 97. It shall return from the Wilderness, and not before, How much more Glorious shall that Time then be? The Pope and Turk shall go off the Stage of Power […].
p. 61: Being thus assur'd then, when the Half Time began, we are also most certain, the Half Time is a Half, equal to each of the Three equal parts; In twelve hundred and sixty therefore, an equal Half part to each equal whole part must be one hundred, and eighty; And if this Half part begin at 1517. It must end at 1697. by a consequence undeniable.
And then, if from 1517. where the Half Time began, we carry backward one Thousand and Eighty, the just Amount of the three equal parts, They must needs reach back by a retrograde motion to Anno 437. of the Christian Account; at which Time the Ten Kings were every where, carving their Kingdoms out of the Empire, under the play of the first Trumpet.
Christ as king on earth interpretation
On: his kingdom is an everlasting kingdom, and all dominions shall serve and obey him
Source quotation · James E. Talmage, The Articles of Faith (1919), Lecture XX, paragraphs 16–20, pp. 374–376; footnotes 1090–1104 16. Christ's Reign: The Kingdom.—We have seen that, according to the words of holy prophets ancient and modern, Christ is to come, in a literal sense, and so manifest Himself in person in the last days. He is to dwell among His Saints. "Yea, even I will be in the midst of you,"[1090] He declared to the people on this continent, whom He promised to establish in the land of the New Jerusalem; and similar assurances were given through the prophets of the east.[1091] In this prospective ministration among His gathered Saints, Christ is to be at once their God and their King. His government is to be that of a perfect theocracy; the laws of righteousness will be the code, and control will be administered under one authority, undisputed because indisputable.
17. The scriptures abound with declarations that the Lord will yet reign among his people. To this effect sang Moses before the hosts of Israel after their miraculous passage through the Red Sea,—"The Lord shall reign for ever and ever;"[1092] and the psalmist echoes the refrain, "The Lord is King for ever and ever."[1093] Jeremiah calls Him "an everlasting king," before whose wrath the earth shall tremble, and the nations yield;[1094] and Nebuchadnezzar, humbled through tribulation, rejoiced in honoring the King of Heaven, "whose dominion is an everlasting dominion, and his kingdom is from generation to generation."[1095]
18. Even chosen Israel were not always willing to accept God as their king. Remember how they protested that Samuel, the anointed prophet and judge, was old,—a poor excuse for their claim, as the old man ministered with vigor among them for thirty-five years beyond that time,—and how they cried for a king to rule them, that they might be like other nations.[1096] Note the pathetic words with which the Lord replied to Samuel's prayer regarding this demand of the people, and the sorrow with which He granted them their wish:—"Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me that I should not reign over them."[1097] But the Lord will not be ever rejected by His people; at the time appointed He will come with power and great glory, and will assume His rightful place of authority as King of earth.
19. Daniel interpreted the dream of Nebuchadnezzar, and spoke of the many kingdoms and divisions of kingdoms which were to be established, then added:—"And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever."[1098] Touching the extent of the great kingdom to be established the same prophet declared:—"And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."[1099]
20. Speaking of the restoration of Judah and Israel in the last days, Micah prophesies:—"And the Lord shall reign over them in mount Zion from henceforth, even for ever."[1100] In the annunciation to the Virgin, the angel said of the unborn Christ:—"He shall reign over the house of Jacob forever, and of his kingdom there shall be no end."[1101] In the visions of Patmos, the Apostle John saw the glorious consummation, and a universal recognition of the eternal King:—"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever."[1102] Modern revelation is rich in evidence of an approaching reign of righteousness, with Christ as King; witness the following:—"And also the Lord shall have power over his saints, and shall reign in their midst."[1103] "For in my own due time will I come upon the earth in judgment, and my people shall be redeemed and shall reign with me on earth."[1104]
[1090] III Nephi xx, 22; see also xxi, 25.
[1091] Ezek. xxxvii, 26-27; Zech. ii, 10, 11; viii, 3; II Cor. vi, 16.
[1092] Exo. xv, 18.
[1093] Psa. x, 16 see also xxix, 10; cxlv, 13; cxlvi, 10.
[1094] Jer. x, 10.
[1095] Dan. iv, 34-37.
[1096] I Sam. viii, 5.
[1097] Verse 7; see also x, 19; Hosea xiii, 10-11.
[1098] Dan. ii, 44.
[1099] Dan. vii, 27.
[1100] Micah iv, 7; see also Isa. xxiv, 23.
[1101] Luke i, 33.
[1102] Rev. xi, 15.
[1103] Doc. and Cov. i, 36.
[1104] Doc. and Cov. xliii, 29; see also lxxxiv, 119.
The Articles of Faith · Eleventh English edition, The Deseret News, Salt Lake City, 1919. Project Gutenberg 42238 transcription. Historical transcription. Paragraph line wrapping normalized; typographical emphasis markers removed. Footnote numbering retained. Original author omissions retained.
Source reuse and transcription Public domain in the United States: the reproduced English editions were published in 1919 and 1922. Text from Project Gutenberg; no modern editorial commentary reproduced.
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16. Christ's Reign: The Kingdom.—We have seen that, according to the words of holy prophets ancient and modern, Christ is to come, in a literal sense, and so manifest Himself in person in the last days. He is to dwell among His Saints. "Yea, even I will be in the midst of you,"[1090] He declared to the people on this continent, whom He promised to establish in the land of the New Jerusalem; and similar assurances were given through the prophets of the east.[1091] In this prospective ministration among His gathered Saints, Christ is to be at once their God and their King. His government is to be that of a perfect theocracy; the laws of righteousness will be the code, and control will be administered under one authority, undisputed because indisputable.
17. The scriptures abound with declarations that the Lord will yet reign among his people. To this effect sang Moses before the hosts of Israel after their miraculous passage through the Red Sea,—"The Lord shall reign for ever and ever;"[1092] and the psalmist echoes the refrain, "The Lord is King for ever and ever."[1093] Jeremiah calls Him "an everlasting king," before whose wrath the earth shall tremble, and the nations yield;[1094] and Nebuchadnezzar, humbled through tribulation, rejoiced in honoring the King of Heaven, "whose dominion is an everlasting dominion, and his kingdom is from generation to generation."[1095]
18. Even chosen Israel were not always willing to accept God as their king. Remember how they protested that Samuel, the anointed prophet and judge, was old,—a poor excuse for their claim, as the old man ministered with vigor among them for thirty-five years beyond that time,—and how they cried for a king to rule them, that they might be like other nations.[1096] Note the pathetic words with which the Lord replied to Samuel's prayer regarding this demand of the people, and the sorrow with which He granted them their wish:—"Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me that I should not reign over them."[1097] But the Lord will not be ever rejected by His people; at the time appointed He will come with power and great glory, and will assume His rightful place of authority as King of earth.
19. Daniel interpreted the dream of Nebuchadnezzar, and spoke of the many kingdoms and divisions of kingdoms which were to be established, then added:—"And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever."[1098] Touching the extent of the great kingdom to be established the same prophet declared:—"And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."[1099]
20. Speaking of the restoration of Judah and Israel in the last days, Micah prophesies:—"And the Lord shall reign over them in mount Zion from henceforth, even for ever."[1100] In the annunciation to the Virgin, the angel said of the unborn Christ:—"He shall reign over the house of Jacob forever, and of his kingdom there shall be no end."[1101] In the visions of Patmos, the Apostle John saw the glorious consummation, and a universal recognition of the eternal King:—"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever."[1102] Modern revelation is rich in evidence of an approaching reign of righteousness, with Christ as King; witness the following:—"And also the Lord shall have power over his saints, and shall reign in their midst."[1103] "For in my own due time will I come upon the earth in judgment, and my people shall be redeemed and shall reign with me on earth."[1104]
[1090] III Nephi xx, 22; see also xxi, 25.
[1091] Ezek. xxxvii, 26-27; Zech. ii, 10, 11; viii, 3; II Cor. vi, 16.
[1092] Exo. xv, 18.
[1093] Psa. x, 16 see also xxix, 10; cxlv, 13; cxlvi, 10.
[1094] Jer. x, 10.
[1095] Dan. iv, 34-37.
[1096] I Sam. viii, 5.
[1097] Verse 7; see also x, 19; Hosea xiii, 10-11.
[1098] Dan. ii, 44.
[1099] Dan. vii, 27.
[1100] Micah iv, 7; see also Isa. xxiv, 23.
[1101] Luke i, 33.
[1102] Rev. xi, 15.
[1103] Doc. and Cov. i, 36.
[1104] Doc. and Cov. xliii, 29; see also lxxxiv, 119.
Cyril reads the aging poem as a vision of the end interpretation
On: his raiment was white as snow
Source quotation · Cyril of Jerusalem, Catechetical Lecture XV, §§ 20–21; Edwin Hamilton Gifford’s revised translation (1894) 20. This coming of the Lord, and the end of the world, were known to the Preacher; who says, Rejoice, O young man, in thy youth, and the rest; Therefore remove anger from thy heart, and put away evil from thy flesh;…and remember thy Creator…or ever the evil days come,.…or ever the sun, and the light, and the moon, and the stars be darkened,.…and they that look out of the windows be darkened; (signifying the faculty of sight;) or ever the silver cord be loosed; (meaning the assemblage of the stars, for their appearance is like silver;) and the flower of gold be broken; (thus veiling the mention of the golden sun; for the camomile is a well-known plant, having many ray-like leaves shooting out round it;) and they shall rise up at the voice of the sparrow, yea, they shall look away from the height, and terrors shall be in the way. What shall they see? Then shall they see the Son of man coming on the clouds of heaven; and they shall mourn tribe by tribe. And what shall come to pass when the Lord is come? The almond tree shall blossom, and the grasshopper shall grow heavy, and the caper-berry shall be scattered abroad. And as the interpreters say, the blossoming almond signifies the departure of winter; and our bodies shall then after the winter blossom with a heavenly flower. And the grasshopper shall grow in substance (that means the winged soul clothing itself with the body,) and the caper-berry shall be scattered abroad (that is, the transgressors who are like thorns shall be scattered).
21. Thou seest how they all foretell the coming of the Lord. Thou seest how they know the voice of the sparrow. Let us know what sort of voice this is. For the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. The Archangel shall make proclamation and say to all, Arise to meet the Lord. And fearful will be that descent of our Master. David says, God shall manifestly come, even our God, and shall not keep silence; a fire shall burn before Him, and a fierce tempest round about Him, and the rest. The Son of Man shall come to the Father, according to the Scripture which was just now read, on the clouds of heaven, drawn by a stream of fire, which is to make trial of men. Then if any man’s works are of gold, he shall be made brighter; if any man’s course of life be like stubble, and unsubstantial, it shall be burnt up by the fire. And the Father shall sit, having His garment white as snow, and the hair of His head like pure wool. But this is spoken after the manner of men; wherefore? Because He is the King of those who have not been defiled with sins; for, He says, I will make your sins white as snow, and as wool, which is an emblem of forgiveness of sins, or of sinlessness itself. But the Lord who shall come from heaven on the clouds, is He who ascended on the clouds; for He Himself hath said, And they shall see the Son of Man coming on the clouds of heaven, with power and great glory.
Catechetical Lectures · Edwin Hamilton Gifford’s revised English translation, Nicene and Post-Nicene Fathers, Second Series, volume VII (1894), edited by Philip Schaff and Henry Wace; CCEL transcription. The Cyril volume’s original division title identifies Gifford, and his preface dated 26 May 1893 explains his revision of R. W. Church’s 1838 translation. Lecture XV, complete sections 1–33 across two research packets, divided at section boundaries. Main prose verified against the hosted text. Footnote callouts, publisher/editor notes, page numbers and HTML formatting removed; whitespace normalized. Section numbers, wording and punctuation retained, including apparent transcription readings. Continuation sections 1–2 and 20–33 retain complete main prose. In section 2 the extraction join “saiththe” is separated as “saith the”; section 27 restores “Galatia” from original printed page 113, NPNF II.7, corroborated by the original scan at Internet Archive niceneandpostnic07unknuoft/page/n192.jpg. Other continuation prose is checked against CCEL, without claiming whole-lecture print collation.
Source reuse and transcription Public-domain historical English translation: 1894 NPNF edition, Gifford revision of Church’s 1838 translation. The division title and signed 1893 preface identify the translation. No modern New Advent wording is substituted; selected text is CCEL’s historical transcription.
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Published revision history 2026-09-11T02:50:38+00:00
20. This coming of the Lord, and the end of the world, were known to the Preacher; who says, Rejoice, O young man, in thy youth, and the rest; Therefore remove anger from thy heart, and put away evil from thy flesh;…and remember thy Creator…or ever the evil days come,.…or ever the sun, and the light, and the moon, and the stars be darkened,.…and they that look out of the windows be darkened; (signifying the faculty of sight;) or ever the silver cord be loosed; (meaning the assemblage of the stars, for their appearance is like silver;) and the flower of gold be broken; (thus veiling the mention of the golden sun; for the camomile is a well-known plant, having many ray-like leaves shooting out round it;) and they shall rise up at the voice of the sparrow, yea, they shall look away from the height, and terrors shall be in the way. What shall they see? Then shall they see the Son of man coming on the clouds of heaven; and they shall mourn tribe by tribe. And what shall come to pass when the Lord is come? The almond tree shall blossom, and the grasshopper shall grow heavy, and the caper-berry shall be scattered abroad. And as the interpreters say, the blossoming almond signifies the departure of winter; and our bodies shall then after the winter blossom with a heavenly flower. And the grasshopper shall grow in substance (that means the winged soul clothing itself with the body,) and the caper-berry shall be scattered abroad (that is, the transgressors who are like thorns shall be scattered).
21. Thou seest how they all foretell the coming of the Lord. Thou seest how they know the voice of the sparrow. Let us know what sort of voice this is. For the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. The Archangel shall make proclamation and say to all, Arise to meet the Lord. And fearful will be that descent of our Master. David says, God shall manifestly come, even our God, and shall not keep silence; a fire shall burn before Him, and a fierce tempest round about Him, and the rest. The Son of Man shall come to the Father, according to the Scripture which was just now read, on the clouds of heaven, drawn by a stream of fire, which is to make trial of men. Then if any man’s works are of gold, he shall be made brighter; if any man’s course of life be like stubble, and unsubstantial, it shall be burnt up by the fire. And the Father shall sit, having His garment white as snow, and the hair of His head like pure wool. But this is spoken after the manner of men; wherefore? Because He is the King of those who have not been defiled with sins; for, He says, I will make your sins white as snow, and as wool, which is an emblem of forgiveness of sins, or of sinlessness itself. But the Lord who shall come from heaven on the clouds, is He who ascended on the clouds; for He Himself hath said, And they shall see the Son of Man coming on the clouds of heaven, with power and great glory.
Hippolytus: 500 years from Christ’s birth to the end interpretation
On: and it had ten horns
Source quotation · Hippolytus, fragments on Daniel: the interpretation of the visions of Daniel and Nebuchadnezzar, sections 3–7; S. D. F. Salmond translation, Ante-Nicene Fathers V (1886), pp. 178–179. 3. As these things, then, are destined to come to pass, and as the toes of the image turn out to be democracies, and the ten horns of the beast are distributed among ten kings, let us look at what is before us more carefully, and scan it, as it were, with open eye. The "golden head of the image" is identical with the "lioness," by which the Babylonians were represented. "The golden shoulders and the arms of silver" are the same with the "bear," by which the Persians and Medes are meant. "The belly and thighs of brass" are the "leopard," by which the Greeks who ruled from Alexander onwards are intended. The "legs of iron" are the "dreadful and terrible beast," by which the Romans who hold the empire now are meant. The "toes of clay and iron" are the "ten horns" which are to be. The "one other little horn springing up in their midst" is the "antichrist." The stone that "smites the image and breaks it in pieces," and that filled the whole earth, is Christ, who comes from heaven and brings judgment on the world.
4. But that we may not leave our subject at this point undemonstrated, we are obliged to discuss the matter of the times, of which a man should not speak hastily, because they are a light to him. For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day "on which God rested from all His works." For the Sabbath is the type and emblem of the future kingdom of the saints, when they "shall reign with Christ," when He comes from heaven, as John says in his Apocalypse: for "a day with the Lord is as a thousand years." Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: "five are fallen; one is," that is, the sixth; "the other is not yet come."
5. In mentioning the "other," moreover, he specifies the seventh, in which there is rest. But some one may be ready to say, How will you prove to me that the Saviour was born in the year 5500? Learn that easily, O man; for the things that took place of old in the wilderness, under Moses, in the case of the tabernacle, were constituted types and emblems of spiritual mysteries, in order that, when the truth came in Christ in these last days, you might be able to perceive that these things were fulfilled. For He says to him, "And thou shalt make the ark of imperishable wood, and shalt overlay it with pure gold within and without; and thou shalt make the length of it two cubits and a half, and the breadth thereof one cubit and a half, and a cubit and a half the height;" which measures, when summed up together, make five cubits and a half, so that the 5500 years might be signified thereby.
6. At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the "ark overlaid with pure gold," with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the "ark" made manifest. From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: "Now it was the sixth hour," he says, intimating by that, one-half of the day. But a day with the Lord is 1000 years; and the half of that, therefore, is 500 years. For it was not meet that He should appear earlier, for the burden of the law still endured, nor yet when the sixth day was fulfilled (for the baptism is changed), but on the fifth and half, in order that in the remaining half time the gospel might be preached to the whole world, and that when the sixth day was completed He might end the present life.
7. Since, then, the Persians held the mastery for 330 years, and after them the Greeks, who were yet more glorious, held it for 300 years, of necessity the fourth beast, as being strong and mightier than all that were before it, will reign 500 years. When the times are fulfilled, and the ten horns spring from the beast in the last (times), then Antichrist will appear among them. When he makes war against the saints, and persecutes them, then may we expect the manifestation of the Lord from heaven.
Commentary on Daniel (fragments) · Hippolytus, fragments on Daniel, II: “The interpretation by Hippolytus, (bishop) of Rome, of the visions of Daniel and Nebuchadnezzar, taken in conjunction”, sections 3–7, translated by S. D. F. Salmond, Ante-Nicene Fathers V (Buffalo: Christian Literature, 1886), pp. 178–179. CCEL plain-text transcription retrieved 30 September 2026; footnote markers and editorial apparatus omitted; whitespace normalized; paragraphs follow the numbered sections. Collated word by word with the Internet Archive antenicenefather05robeuoft text layer of the printed volume: no substantive differences.
Source reuse and transcription Public-domain 1886 English translation. Print witness: https://archive.org/details/antenicenefather05robeuoft/page/178/mode/2up.
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3. As these things, then, are destined to come to pass, and as the toes of the image turn out to be democracies, and the ten horns of the beast are distributed among ten kings, let us look at what is before us more carefully, and scan it, as it were, with open eye. The "golden head of the image" is identical with the "lioness," by which the Babylonians were represented. "The golden shoulders and the arms of silver" are the same with the "bear," by which the Persians and Medes are meant. "The belly and thighs of brass" are the "leopard," by which the Greeks who ruled from Alexander onwards are intended. The "legs of iron" are the "dreadful and terrible beast," by which the Romans who hold the empire now are meant. The "toes of clay and iron" are the "ten horns" which are to be. The "one other little horn springing up in their midst" is the "antichrist." The stone that "smites the image and breaks it in pieces," and that filled the whole earth, is Christ, who comes from heaven and brings judgment on the world.
4. But that we may not leave our subject at this point undemonstrated, we are obliged to discuss the matter of the times, of which a man should not speak hastily, because they are a light to him. For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day "on which God rested from all His works." For the Sabbath is the type and emblem of the future kingdom of the saints, when they "shall reign with Christ," when He comes from heaven, as John says in his Apocalypse: for "a day with the Lord is as a thousand years." Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: "five are fallen; one is," that is, the sixth; "the other is not yet come."
5. In mentioning the "other," moreover, he specifies the seventh, in which there is rest. But some one may be ready to say, How will you prove to me that the Saviour was born in the year 5500? Learn that easily, O man; for the things that took place of old in the wilderness, under Moses, in the case of the tabernacle, were constituted types and emblems of spiritual mysteries, in order that, when the truth came in Christ in these last days, you might be able to perceive that these things were fulfilled. For He says to him, "And thou shalt make the ark of imperishable wood, and shalt overlay it with pure gold within and without; and thou shalt make the length of it two cubits and a half, and the breadth thereof one cubit and a half, and a cubit and a half the height;" which measures, when summed up together, make five cubits and a half, so that the 5500 years might be signified thereby.
6. At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the "ark overlaid with pure gold," with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the "ark" made manifest. From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: "Now it was the sixth hour," he says, intimating by that, one-half of the day. But a day with the Lord is 1000 years; and the half of that, therefore, is 500 years. For it was not meet that He should appear earlier, for the burden of the law still endured, nor yet when the sixth day was fulfilled (for the baptism is changed), but on the fifth and half, in order that in the remaining half time the gospel might be preached to the whole world, and that when the sixth day was completed He might end the present life.
7. Since, then, the Persians held the mastery for 330 years, and after them the Greeks, who were yet more glorious, held it for 300 years, of necessity the fourth beast, as being strong and mightier than all that were before it, will reign 500 years. When the times are fulfilled, and the ten horns spring from the beast in the last (times), then Antichrist will appear among them. When he makes war against the saints, and persecutes them, then may we expect the manifestation of the Lord from heaven.
Meeting the Judge through works of mercy interpretation
On: thousands of thousands ministered unto him
Source quotation · Cyril of Jerusalem, Catechetical Lecture XV, §§ 24–26; Edwin Hamilton Gifford’s revised translation (1894) 24. When the Son of Man, He says, shall come in His glory, and all the Angels with Him. Behold, O man, before what multitudes thou shalt come to judgment. Every race of mankind will then be present. Reckon, therefore, how many are the Roman nation; reckon how many the barbarian tribes now living, and how many have died within the last hundred years; reckon how many nations have been buried during the last thousand years; reckon all from Adam to this day. Great indeed is the multitude; but yet it is little, for the Angels are many more. They are the ninety and nine sheep, but mankind is the single one. For according to the extent of universal space, must we reckon the number of its inhabitants. The whole earth is but as a point in the midst of the one heaven, and yet contains so great a multitude; what a multitude must the heaven which encircles it contain? And must not the heaven of heavens contain unimaginable numbers? And it is written, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; not that the multitude is only so great, but because the Prophet could not express more than these. So there will be present at the judgment in that day, God, the Father of all, Jesus Christ being seated with Him, and the Holy Ghost present with Them; and an angel’s trumpet shall summon us all to bring our deeds with us. Ought we not then from this time forth to be sore troubled? Think it not a slight doom, O man, even apart from punishment, to be condemned in the presence of so many. Shall we not choose rather to die many deaths, than be condemned by friends?
25. Let us dread then, brethren, lest God condemn us; who needs not examination or proofs, to condemn. Say not, In the night I committed fornication, or wrought sorcery, or did any other thing, and there was no man by. Out of thine own conscience shalt thou be judged, thy thoughts the meanwhile accusing or else excusing, in the day when God shall judge the secrets of men. The terrible countenance of the Judge will force thee to speak the truth; or rather, even though thou speak not, it will convict thee. For thou shalt rise clothed with thine own sins, or else with thy righteous deeds. And this has the Judge Himself declared—for it is Christ who judges—for neither doth the Father judge any man, but he hath given all judgment unto the Son, not divesting Himself of His power, but judging through the Son; the Son therefore judgeth by the will of the Father; for the wills of the Father and of the Son are not different, but one and the same. What then says the Judge, as to whether thou shalt bear thy works, or no? And before Him shall they gather all nations: (for in the presence of Christ every knee must bow, of things in heaven, and things in earth, and things under the earth:) and He shall separate them one from another, as the shepherd divideth his sheep from the goats. How does the shepherd make the separation? Does he examine out of a book which is a sheep and which a goat? or does he distinguish by their evident marks? Does not the wool show the sheep, and the hairy and rough skin the goat? In like manner, if thou hast been just now cleansed from thy sins, thy deeds shall be henceforth as pure wool; and thy robe shall remain unstained, and thou shalt ever say, I have put off my coat, how shall I put it on? By thy vesture shalt thou be known for a sheep. But if thou be found hairy, like Esau, who was rough with hair, and wicked in mind, who for food lost his birthright and sold his privilege, thou shalt be one of those on the left hand. But God forbid that any here present should be cast out from grace, or for evil deeds be found among the ranks of the sinners on the left hand!
26. Terrible in good truth is the judgment, and terrible the things announced. The kingdom of heaven is set before us, and everlasting fire is prepared. How then, some one will say, are we to escape the fire? And how to enter into the kingdom? I was an hungered, He says, and ye gave Me meat. Learn hence the way; there is here no need of allegory, but to fulfil what is said. I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me. These things if thou do, thou shalt reign together with Him; but if thou do them not, thou shalt be condemned. At once then begin to do these works, and abide in the faith; lest, like the foolish virgins, tarrying to buy oil, thou be shut out. Be not confident because thou merely possessest the lamp, but constantly keep it burning. Let the light of thy good works shine before men, and let not Christ be blasphemed on thy account. Wear thou a garment of incorruption, resplendent in good works; and whatever matter thou receivest from God to administer as a steward, administer profitably. Hast thou been put in trust with riches? Dispense them well. Hast thou been entrusted with the word of teaching? Be a good steward thereof. Canst thou attach the souls of the hearers? Do this diligently. There are many doors of good stewardship. Only let none of us be condemned and cast out; that we may with boldness meet Christ the Everlasting King, who reigns for ever. For He doth reign for ever, who shall be judge of quick and dead, because for quick and dead He died. And as Paul says, For to this end Christ both died and lived again, that He might be Lord both of the dead and living.
Catechetical Lectures · Edwin Hamilton Gifford’s revised English translation, Nicene and Post-Nicene Fathers, Second Series, volume VII (1894), edited by Philip Schaff and Henry Wace; CCEL transcription. The Cyril volume’s original division title identifies Gifford, and his preface dated 26 May 1893 explains his revision of R. W. Church’s 1838 translation. Lecture XV, complete sections 1–33 across two research packets, divided at section boundaries. Main prose verified against the hosted text. Footnote callouts, publisher/editor notes, page numbers and HTML formatting removed; whitespace normalized. Section numbers, wording and punctuation retained, including apparent transcription readings. Continuation sections 1–2 and 20–33 retain complete main prose. In section 2 the extraction join “saiththe” is separated as “saith the”; section 27 restores “Galatia” from original printed page 113, NPNF II.7, corroborated by the original scan at Internet Archive niceneandpostnic07unknuoft/page/n192.jpg. Other continuation prose is checked against CCEL, without claiming whole-lecture print collation.
Source reuse and transcription Public-domain historical English translation: 1894 NPNF edition, Gifford revision of Church’s 1838 translation. The division title and signed 1893 preface identify the translation. No modern New Advent wording is substituted; selected text is CCEL’s historical transcription.
Community response to this revision: 0
Published revision history 2026-09-11T02:50:38+00:00
24. When the Son of Man, He says, shall come in His glory, and all the Angels with Him. Behold, O man, before what multitudes thou shalt come to judgment. Every race of mankind will then be present. Reckon, therefore, how many are the Roman nation; reckon how many the barbarian tribes now living, and how many have died within the last hundred years; reckon how many nations have been buried during the last thousand years; reckon all from Adam to this day. Great indeed is the multitude; but yet it is little, for the Angels are many more. They are the ninety and nine sheep, but mankind is the single one. For according to the extent of universal space, must we reckon the number of its inhabitants. The whole earth is but as a point in the midst of the one heaven, and yet contains so great a multitude; what a multitude must the heaven which encircles it contain? And must not the heaven of heavens contain unimaginable numbers? And it is written, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; not that the multitude is only so great, but because the Prophet could not express more than these. So there will be present at the judgment in that day, God, the Father of all, Jesus Christ being seated with Him, and the Holy Ghost present with Them; and an angel’s trumpet shall summon us all to bring our deeds with us. Ought we not then from this time forth to be sore troubled? Think it not a slight doom, O man, even apart from punishment, to be condemned in the presence of so many. Shall we not choose rather to die many deaths, than be condemned by friends?
25. Let us dread then, brethren, lest God condemn us; who needs not examination or proofs, to condemn. Say not, In the night I committed fornication, or wrought sorcery, or did any other thing, and there was no man by. Out of thine own conscience shalt thou be judged, thy thoughts the meanwhile accusing or else excusing, in the day when God shall judge the secrets of men. The terrible countenance of the Judge will force thee to speak the truth; or rather, even though thou speak not, it will convict thee. For thou shalt rise clothed with thine own sins, or else with thy righteous deeds. And this has the Judge Himself declared—for it is Christ who judges—for neither doth the Father judge any man, but he hath given all judgment unto the Son, not divesting Himself of His power, but judging through the Son; the Son therefore judgeth by the will of the Father; for the wills of the Father and of the Son are not different, but one and the same. What then says the Judge, as to whether thou shalt bear thy works, or no? And before Him shall they gather all nations: (for in the presence of Christ every knee must bow, of things in heaven, and things in earth, and things under the earth:) and He shall separate them one from another, as the shepherd divideth his sheep from the goats. How does the shepherd make the separation? Does he examine out of a book which is a sheep and which a goat? or does he distinguish by their evident marks? Does not the wool show the sheep, and the hairy and rough skin the goat? In like manner, if thou hast been just now cleansed from thy sins, thy deeds shall be henceforth as pure wool; and thy robe shall remain unstained, and thou shalt ever say, I have put off my coat, how shall I put it on? By thy vesture shalt thou be known for a sheep. But if thou be found hairy, like Esau, who was rough with hair, and wicked in mind, who for food lost his birthright and sold his privilege, thou shalt be one of those on the left hand. But God forbid that any here present should be cast out from grace, or for evil deeds be found among the ranks of the sinners on the left hand!
26. Terrible in good truth is the judgment, and terrible the things announced. The kingdom of heaven is set before us, and everlasting fire is prepared. How then, some one will say, are we to escape the fire? And how to enter into the kingdom? I was an hungered, He says, and ye gave Me meat. Learn hence the way; there is here no need of allegory, but to fulfil what is said. I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me. These things if thou do, thou shalt reign together with Him; but if thou do them not, thou shalt be condemned. At once then begin to do these works, and abide in the faith; lest, like the foolish virgins, tarrying to buy oil, thou be shut out. Be not confident because thou merely possessest the lamp, but constantly keep it burning. Let the light of thy good works shine before men, and let not Christ be blasphemed on thy account. Wear thou a garment of incorruption, resplendent in good works; and whatever matter thou receivest from God to administer as a steward, administer profitably. Hast thou been put in trust with riches? Dispense them well. Hast thou been entrusted with the word of teaching? Be a good steward thereof. Canst thou attach the souls of the hearers? Do this diligently. There are many doors of good stewardship. Only let none of us be condemned and cast out; that we may with boldness meet Christ the Everlasting King, who reigns for ever. For He doth reign for ever, who shall be judge of quick and dead, because for quick and dead He died. And as Paul says, For to this end Christ both died and lived again, that He might be Lord both of the dead and living.
Pratt identifies the Ancient of Days as Adam interpretation
On: one that was ancient of days did sit
Source quotation · Orson Pratt, as reported by George F. Gibbs, 25 February 1877; Journal of Discourses 18, pp. 341–344, twelve paragraphs from “Who would be the most likely person” through “Lord of lords upon this earth.” Who would be the most likely person to fill this important position? He is called the Ancient of Days. Can you tell me, who the most ancient person is that lived on the earth, during the most ancient days? All, all will acknowledge that it is Adam. Inasmuch as he has proven himself a righteous man, it is right and proper that he should by divine appointment, have dominion over the righteous of his posterity, who should exist from his day, down to that period, when he comes in his glory; and this ten thousand times ten thousand spoken of will be the faithful of his own posterity. They shall stand before him, and certain books are then to be opened. If we understand the nature of those records, we should doubtless find much written concerning kingdoms, nations and individuals. They are the records which are kept in heaven, in which all things pertaining to the peoples of the earth are recorded. Or, as the Book of Mormon expresses it, giving the language of the Savior when on this American continent, that "all things are written by the Father;" that is, by his authority, by his direction are all things written. The records of the nations—their rise and decadence, with everything pertaining to them, in a national capacity, will be written. Then there will be the records of families and of individuals, even of all people and tongues of the earth. The books will be opened, and the judgment will sit. What judgment? Not the final judgment, because that is to take place more than a thousand years after this. This judgment refers to the nations that will then exist, and it is out of these records and by this judgment will they be judged. The calamities spoken of will take place in fulfillment of the Scriptures, and of the great purposes of Jehovah.
It may be asked, Do you think this vast congregation will actually come, and, if so, to what place will they come? I will read a new revelation upon the subject given May 18, 1838, almost thirty-nine years ago. It was given when the Prophet Joseph Smith, and the Latter-day Saints, had gathered themselves together in Missouri, about forty or fifty miles north of Jackson County. They had assembled at a place that they called Spring Hill, and the Lord revealed to Joseph, on that occasion, things concerning this great event. This place, Spring Hill, is alluded to by the Lord, in this revelation, as being anciently called Adam-ondi-Ahman, because it is the place where Adam shall come to visit his children, or the place where the Ancient of Days shall sit, as spoken of by Daniel the Prophet. Here, then, we have a key to the important personage, called the Ancient of Days, that he is our father Adam, and that he is to sit in judgment, among certain numbers of his children, in that certain region of country.
You may inquire why he should come to that particular place, on this western continent? The reason is, because he once dwelt there. You may say, I really thought that Adam lived in Asia, and if he did, we have no account of his leaving there. I will read another revelation, contained in this Book of Doctrine and Covenants, given on the 8th day of July, 1838, wherein it is represented that Adam occupied that region of country. The revelation was given in Far West, Missouri. I will only read a few verses—
"For have I not the fowls of heaven, and also the fish of the sea, and the beasts of the mountains? Have I not made the earth? Do I not hold the destinies of all the armies of the nations of the earth? Therefore, will I not make solitary places to bud and to blossom, and to bring forth in abundance? saith the Lord. Is there not room enough upon the mountains of Adam-ondi-Ahman, and upon the plains of Olaha Shinehah, or the land where Adam dwelt, that you should covet that which is but the drop, and neglect the more weighty matters? Therefore come up hither unto the land of my people, even Zion."
We have then an understanding that it was the place where Adam dwelt. Perhaps you may be anxious to know what "Ondi-Ahman" means. It means the place where Adam dwelt. "Ahman" signifies God. The whole term means Valley of God, where Adam dwelt. It is in the original language spoken by Adam, as revealed to the Prophet Joseph.
Next, let us turn to another passage, referring to the same subject, contained in the Book of Doctrine and Covenants, on page 355, verse 53, being part of a revelation given on the 28th of March, 1835—
"Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel. And the Lord administered comfort to Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever. And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the book of Enoch, and are to be testified of in due time."
Here then we perceive that the way Adam obtained these promises was in this Conference held by the great Patriarch, wherein he called his children and his children's children together for eight generations, all of whom were righteous men hence their names are particularly mentioned, while millions of his children, descendants that were wicked, have not their names mentioned. The righteous of all his posterity were assembled with him, in that place, in the valley called Adam-ondi-Ahman. What a glorious Conference that would be, a Conference wherein the Lord himself appeared? I think if the Latter-day Saints thought they could behold the face of the Lord, they would gather together at our Conferences, and let nothing hinder; there would not many righteous stop back, but they would generally come together from all parts of the Territory. I do not know that those holy men who assembled in Conference with Adam had any promise beforehand that they should behold the face of the Lord; but they went in faith, in obedience to the call of their aged father; they no doubt exercised much earnestness of spirit, in order to obtain a blessing from the hands of the Lord. The Lord answered their prayers, and he appeared to them, and gave them much consolation, and he set Adam to be at their head, to be a prince over them and over all his posterity forever. And I have no doubt, if we had the Book of Enoch referred to in the revelation, in which book all the prophecies predicted by this aged man are written, we would find something predicted about his posterity now living. I think he would tell about his coming as the Ancient of Days, the great Prince, to his posterity. He told his children in that grand Conference all about it, and they understood it, and it was all written in the Book of Enoch, to be testified to in due time. These perhaps are some of the books that are to be opened on that grand occasion.
You may ask, Why the necessity of this vast multitude from the heavens to assemble here on the earth? It is to fulfill many prophecies besides that of Daniel; it is to fulfill prophecies that have been predicted by all holy men that understood the great events of the latter days, that the Saints who are in heaven are to come down here on the earth, and are to be organized here on the earth, and are to be united with the Saints on the earth, as one grand company, each one understanding his place. I do not think there will be any contentions or jealousies, as for instance, whether the high Priests are greater than the Seventies, but all will understand their proper place and position, because their positions will be pointed out to them by the Ancient of Days, the father and prince of all, even down to those last ordained to the Priesthood. Perhaps these records will recall the positions we are all to occupy; for I believe, to the Lord was known the end from the beginning.
But why all this? Why should it be given to all to know their proper places? Why should the books be opened, and why should the fourth beast be destroyed and the body given to the burning flame? It is explained in the same connection—"I saw in the night visions, and behold one like the Son of Man came with the clouds of heaven."
To whom does this glorious personage come? He comes to the Ancient of Days. What, that personage coming in glory, majesty and dominion, with the clouds of heaven, to the Ancient of Days! What for? In order that he might receive from him the kingdom, in its order, every person standing in his proper position, everything organized after the most perfect order. The Ancient of Days delivers up the kingdom, thus completed, to the Son of Man, whose dominion becomes so great that all peoples, nations and languages serve him; and his dominion is everlasting and shall have no end.
I do not know how there could be anything more perfect for the coming of Christ than what is here recorded. It is certainly a great and grand work; and without such a work everything would be in confusion at his coming. How great and glorious will be that period when Jesus will come in the clouds of heaven! He makes this preparation beforehand, so that there may be a people ready to receive him. People of mortality, as well as immortal beings, all knowing their positions, will form the grand Council, and they will be organized ready to receive Jesus when he comes to reign as King of kings and Lord of lords upon this earth.
Orson Pratt on Daniel’s vision · Journal of Discourses, vol. 18 (Liverpool: Joseph F. Smith, 1877), discourse of 25 February 1877, reported by George F. Gibbs, pp. 335–348. Selected units pp. 340–341 and 341–344. JournalofDiscourses.com historical transcription freshly retrieved 20 September 2026 and compared with the Internet Archive JoDV18 page images; punctuation and capitalization follow the electronic witness. HTML markup removed and whitespace normalized; the column-break split “wicked ness” is joined as “wickedness,” verified against print. No passages omitted within selected units.
Source reuse and transcription Historical English discourse published in 1877; public domain in the United States. Historical text only, excluding modern site navigation and apparatus. Print witness: https://archive.org/details/JoDV18/page/n347/mode/2up.
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Who would be the most likely person to fill this important position? He is called the Ancient of Days. Can you tell me, who the most ancient person is that lived on the earth, during the most ancient days? All, all will acknowledge that it is Adam. Inasmuch as he has proven himself a righteous man, it is right and proper that he should by divine appointment, have dominion over the righteous of his posterity, who should exist from his day, down to that period, when he comes in his glory; and this ten thousand times ten thousand spoken of will be the faithful of his own posterity. They shall stand before him, and certain books are then to be opened. If we understand the nature of those records, we should doubtless find much written concerning kingdoms, nations and individuals. They are the records which are kept in heaven, in which all things pertaining to the peoples of the earth are recorded. Or, as the Book of Mormon expresses it, giving the language of the Savior when on this American continent, that "all things are written by the Father;" that is, by his authority, by his direction are all things written. The records of the nations—their rise and decadence, with everything pertaining to them, in a national capacity, will be written. Then there will be the records of families and of individuals, even of all people and tongues of the earth. The books will be opened, and the judgment will sit. What judgment? Not the final judgment, because that is to take place more than a thousand years after this. This judgment refers to the nations that will then exist, and it is out of these records and by this judgment will they be judged. The calamities spoken of will take place in fulfillment of the Scriptures, and of the great purposes of Jehovah.
It may be asked, Do you think this vast congregation will actually come, and, if so, to what place will they come? I will read a new revelation upon the subject given May 18, 1838, almost thirty-nine years ago. It was given when the Prophet Joseph Smith, and the Latter-day Saints, had gathered themselves together in Missouri, about forty or fifty miles north of Jackson County. They had assembled at a place that they called Spring Hill, and the Lord revealed to Joseph, on that occasion, things concerning this great event. This place, Spring Hill, is alluded to by the Lord, in this revelation, as being anciently called Adam-ondi-Ahman, because it is the place where Adam shall come to visit his children, or the place where the Ancient of Days shall sit, as spoken of by Daniel the Prophet. Here, then, we have a key to the important personage, called the Ancient of Days, that he is our father Adam, and that he is to sit in judgment, among certain numbers of his children, in that certain region of country.
You may inquire why he should come to that particular place, on this western continent? The reason is, because he once dwelt there. You may say, I really thought that Adam lived in Asia, and if he did, we have no account of his leaving there. I will read another revelation, contained in this Book of Doctrine and Covenants, given on the 8th day of July, 1838, wherein it is represented that Adam occupied that region of country. The revelation was given in Far West, Missouri. I will only read a few verses—
"For have I not the fowls of heaven, and also the fish of the sea, and the beasts of the mountains? Have I not made the earth? Do I not hold the destinies of all the armies of the nations of the earth? Therefore, will I not make solitary places to bud and to blossom, and to bring forth in abundance? saith the Lord. Is there not room enough upon the mountains of Adam-ondi-Ahman, and upon the plains of Olaha Shinehah, or the land where Adam dwelt, that you should covet that which is but the drop, and neglect the more weighty matters? Therefore come up hither unto the land of my people, even Zion."
We have then an understanding that it was the place where Adam dwelt. Perhaps you may be anxious to know what "Ondi-Ahman" means. It means the place where Adam dwelt. "Ahman" signifies God. The whole term means Valley of God, where Adam dwelt. It is in the original language spoken by Adam, as revealed to the Prophet Joseph.
Next, let us turn to another passage, referring to the same subject, contained in the Book of Doctrine and Covenants, on page 355, verse 53, being part of a revelation given on the 28th of March, 1835—
"Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel. And the Lord administered comfort to Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever. And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the book of Enoch, and are to be testified of in due time."
Here then we perceive that the way Adam obtained these promises was in this Conference held by the great Patriarch, wherein he called his children and his children's children together for eight generations, all of whom were righteous men hence their names are particularly mentioned, while millions of his children, descendants that were wicked, have not their names mentioned. The righteous of all his posterity were assembled with him, in that place, in the valley called Adam-ondi-Ahman. What a glorious Conference that would be, a Conference wherein the Lord himself appeared? I think if the Latter-day Saints thought they could behold the face of the Lord, they would gather together at our Conferences, and let nothing hinder; there would not many righteous stop back, but they would generally come together from all parts of the Territory. I do not know that those holy men who assembled in Conference with Adam had any promise beforehand that they should behold the face of the Lord; but they went in faith, in obedience to the call of their aged father; they no doubt exercised much earnestness of spirit, in order to obtain a blessing from the hands of the Lord. The Lord answered their prayers, and he appeared to them, and gave them much consolation, and he set Adam to be at their head, to be a prince over them and over all his posterity forever. And I have no doubt, if we had the Book of Enoch referred to in the revelation, in which book all the prophecies predicted by this aged man are written, we would find something predicted about his posterity now living. I think he would tell about his coming as the Ancient of Days, the great Prince, to his posterity. He told his children in that grand Conference all about it, and they understood it, and it was all written in the Book of Enoch, to be testified to in due time. These perhaps are some of the books that are to be opened on that grand occasion.
You may ask, Why the necessity of this vast multitude from the heavens to assemble here on the earth? It is to fulfill many prophecies besides that of Daniel; it is to fulfill prophecies that have been predicted by all holy men that understood the great events of the latter days, that the Saints who are in heaven are to come down here on the earth, and are to be organized here on the earth, and are to be united with the Saints on the earth, as one grand company, each one understanding his place. I do not think there will be any contentions or jealousies, as for instance, whether the high Priests are greater than the Seventies, but all will understand their proper place and position, because their positions will be pointed out to them by the Ancient of Days, the father and prince of all, even down to those last ordained to the Priesthood. Perhaps these records will recall the positions we are all to occupy; for I believe, to the Lord was known the end from the beginning.
But why all this? Why should it be given to all to know their proper places? Why should the books be opened, and why should the fourth beast be destroyed and the body given to the burning flame? It is explained in the same connection—"I saw in the night visions, and behold one like the Son of Man came with the clouds of heaven."
To whom does this glorious personage come? He comes to the Ancient of Days. What, that personage coming in glory, majesty and dominion, with the clouds of heaven, to the Ancient of Days! What for? In order that he might receive from him the kingdom, in its order, every person standing in his proper position, everything organized after the most perfect order. The Ancient of Days delivers up the kingdom, thus completed, to the Son of Man, whose dominion becomes so great that all peoples, nations and languages serve him; and his dominion is everlasting and shall have no end.
I do not know how there could be anything more perfect for the coming of Christ than what is here recorded. It is certainly a great and grand work; and without such a work everything would be in confusion at his coming. How great and glorious will be that period when Jesus will come in the clouds of heaven! He makes this preparation beforehand, so that there may be a people ready to receive him. People of mortality, as well as immortal beings, all knowing their positions, will form the grand Council, and they will be organized ready to receive Jesus when he comes to reign as King of kings and Lord of lords upon this earth.
Rashi: the ends have passed; Saadia’s 1,335 years retrospective response
On: until a time and times and half a time
Source quotation · Rashi; English translation by A. J. Rosenberg, Judaica Press — Daniel 7:25, fourth comment until a time, two times, and half a time
This is an obscure end, as was said to Daniel (12:4): “And you, Daniel, close up the words and seal,” and the early commentators expounded on it, each one according to his view, and the ends have passed. We can still interpret it as I saw written in the name of Rav Saadia Gaon, that they are the 1,335 years stated at the end of the Book (12:12): “Fortunate is he who waits [and reaches the days one thousand three hundred and thirty-five],” and he explains the appointed time as until the time of two times and a half time, and he [Rav Saadia Gaon] said that the times are 480 [years], which is the time from the Exodus from Egypt until the Temple was built, and 410 [years], [which are] the days of the First Temple, totaling 890, and another half of this time, 445, totaling 1,335. Figure these from the time the daily sacrifice was discontinued until the daily sacrifice will be restored to its place; it was discontinued six years prior to the destruction, and there is somewhat of a proof in this Book. [See Rashi to 8:14.] Others bring further proof to this computation, namely that (Deut. 31:18): “And I, will hide My face” [the words] הַסְתֵּר אַסְתִּיר add up in gematria to 1,335.
Rashi’s Commentary on the Tanakh · The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg; Daniel 7:25, fourth comment (“until a time, two times, and half a time”). Sefaria English transcription; bold lemma rendered as its own line; markup removed.
Source reuse and transcription English translation by A. J. Rosenberg, Judaica Press, supplied by Sefaria under CC-BY (API license label; version number not supplied). Attribution retained; only formatting normalized. License evidence: https://lite.sefaria.org/sources-and-licenses and the recorded text API.
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until a time, two times, and half a time
This is an obscure end, as was said to Daniel (12:4): “And you, Daniel, close up the words and seal,” and the early commentators expounded on it, each one according to his view, and the ends have passed. We can still interpret it as I saw written in the name of Rav Saadia Gaon, that they are the 1,335 years stated at the end of the Book (12:12): “Fortunate is he who waits [and reaches the days one thousand three hundred and thirty-five],” and he explains the appointed time as until the time of two times and a half time, and he [Rav Saadia Gaon] said that the times are 480 [years], which is the time from the Exodus from Egypt until the Temple was built, and 410 [years], [which are] the days of the First Temple, totaling 890, and another half of this time, 445, totaling 1,335. Figure these from the time the daily sacrifice was discontinued until the daily sacrifice will be restored to its place; it was discontinued six years prior to the destruction, and there is somewhat of a proof in this Book. [See Rashi to 8:14.] Others bring further proof to this computation, namely that (Deut. 31:18): “And I, will hide My face” [the words] הַסְתֵּר אַסְתִּיר add up in gematria to 1,335.