Prophecy

The book of Daniel defines a specific period as the “time of the end” or even “the appointed time of the end.” As understood by Adventist interpreters, the prophetic-historical visions of Daniel provide a framework for eschatological events and New Testament writings—not least the apocalypses of Jesus and the book of Revelation—expanding the description with many elements. But the focus in Daniel itself is less on the details of the eschaton and more on the nature of the people of God during this final period of earth’s history. This presentation will explore eschatological teachings in the book of Daniel regarding the characteristics of the people of God during the “appointed time of the end.” The major key for such a characterization is the often-overlooked significance of the reversal of Daniel’ role—from hero of the narrative in Daniel 1–6 to troubled visionary in Daniel 7–12. While highlighting important exegetical questions in chapters 8 and 12, the presentation thus will primarily emphasize larger literary-theological aspects of the book of Daniel as a whole. While pointing out some common exegetical misunderstandings, the presentation primarily seeks to expand our theological understanding of the investigative judgment.

This presentation deals with the battle of Armageddon in connection with the fall of Babylon according to Revelation 16:12–16. It deals with the meaning of Armageddon from the presupposition that John alludes to the Old Testament in building his idea of the final battle. The point in discussion is whether Armageddon will start after or before the sixth plague and when preparations for it will take place. This presentation proposes that the passage may be a parenthetic vision that deals with events that happen before the plagues, as John makes between the sixth and seventh elements in the seals and trumpets’ visions. This interlude would be a pattern in these sets of visions.

The book of Revelation is not the only apocalypse, but is also a part of the Jewish apocalyptic tradition, developed within Christian teaching. Revelation appeals to issues using methods and images that have already been formed in the Jewish tradition. There are references to the motif of the heavenly temple, contained also in Jewish apocalypses, throughout the book. The interest of this presentation is in understanding the place the heavenly temple occupies in the eschatological views of the Jewish apocalypses and in Revelation, and the distinctive features of the temple in Revelation. This comparison can help to realize the roots of John’s idea of the heavenly temple and to provide a better understanding of it.

While the ending of the 1,260-year prophecy of Daniel and Revelation appears relatively decisive, there has been criticism of the beginning period as being rather obscure and imprecise. A careful, historical understanding of the history of church and state is exceedingly helpful to an understanding of prophecy. Rather than focusing on military events, losses or victories, a concern with legal enactments relating to church and state is of greater importance. The uprooting of three horns is a historical process over a period of time, from the 470s to 550s, whereas legal enactments—especially related to the Justinian Code—can provide a more precise time boundary for events. It also serves to highlight the end of the period, with Justinian’s Religious Code being replaced by the Napoleonic Secular Code in 1798. This new way of looking at prophetic periods may also help us with more obscure prophecies, such as the time periods in the fifth and sixth trumpets of Revelation.

Matthew 24:36-39 “But of that day and hour no one knows, not even the angels of heaven, but My Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the da...

While historicism is the accepted approach to the prophetic interpretation of Revelation by the Seventh-day Adventist Church, in the last several decades some Adventist pastors and laymen have attempted to reinterpret the prophecies of Revelation—in particular the seven trumpets—along futuristic lines. Some also argue for the dual application of Revelation’s prophecies by trying to combine historicism with futurism. This presentation shows that the traditional interpretation of some of the book’s key visions have significantly contributed to the increasing futuristic trend observed among Adventist membership today. It will show that the book of Revelation itself points to historicism as the most appropriate and the only valid approach to prophetic interpretation. Some practical suggestions will be offered to show how the meaningful interpretation of some key passages of the book—including the messages to the seven churches, the vision of chapters 4–5, and the introductory vision to the seven trumpets—serves as a safeguard from the pitfall of futurism. Some attention will be given to the seven trumpets and the seven last plagues, which are strongholds for the futurist position.

Muslims constitute twenty-three percent of the world’s population, making Islam the world’s second largest religion. Has Islam been prophesied in the Bible? There are indeed several references to Arabs and Arab countries. But the clearest reference to Islam is found in Revelation 9. Adventist scholars have diverse views regarding this chapter that describes the fifth and sixth trumpets. The traditional interpretation, however, showing the rise and expansion of Islam, has potential dangers. This presentation points out the difficulties and provides suggestions on how to “repackage” the traditional Adventist interpretation of Revelation 9 for a Muslim audience.

In the history of Adventist interpretation of Revelation 14:6–11 the focus has been predominantly on historical application rather than on careful exegesis of the text. As we will face in the not-too-distant future the bicentennial anniversary of the Great Expectation of 1844, and as we recognize that these end-time messages have a long history, we need to look at the text afresh to find an understanding more consistent with the mega narrative of the book. This presentation proposes that proper exegesis of the three angels’ messages can be established only by careful analysis of Revelation 12 and 13 as the backdrop for the messages. There are two sets of competing messages: the messages of the dragon and the two beasts, and the countering messages of the three angels. And the inhabitants of the world were threatened by the angels just as the saints were threatened by the coercion of the false trinity.

This presentation examines the theological, methodological, and historical process that characterizes the development of the futuristic system of prophetic interpretation, especially the books of Daniel and Revelation, until its establishment as the Dispensationalism. Here it is shown that the adoption of the hermeneutics methodology known as futurism, based on a literal interpretation of Scripture and the concept of a double fulfillment, has gained ground among Protestant movements to almost eliminate the system of the prophetic interpretation of the Reformation. In this way, the acceptance of the futuristic methodological approach inexorably has led to transform the eschatological interpretation in both Protestantism and Adventism.

This presentation focuses on specific and geographically restricted millenialist trends by examining the interpretation and use of Daniel 2 and 7 four-kingdom schema by João de Castro and António Vieira. Though coming from diverse contexts and aims, the interpretations of these two Portuguese enthusiasts reveal fascinating parallels with basic Adventist understandings of the theme.