View source for Day-year principle

{{Short description|Method of interpretation of Bible prophecy}}
The '''day-year principle''' or '''year-for-a-day principle''' is a method of interpretation of [[Bible prophecy]] in which the word ''day'' in prophecy is considered to be symbolic of a ''year'' of actual time.<ref name="ministrymagazine1968">{{Cite web|url=https://www.ministrymagazine.org/archive/1968/08/day-for-a-year-principle|title = Day-for-a-Year Principle}}</ref><ref>
{{cite magazine
| last        = Goldstein
| first       = Clifford
| date        = April 2018
| title       = The Day-Year Principle
| url         = https://cdn.ministrymagazine.org/issues/2018/issues/MIN2018-04.pdf
| magazine    = Ministry
| volume      = 99
| issue       = 4
| pages       = 10–12
}}
</ref> It was the method used by most of the Reformers,<ref>{{Cite web|url=https://www.1260-1290-days-bible-prophecy.org/day-year-principle.html|title=A day equals a year in the bible|website=www.1260-1290-days-bible-prophecy.org}}</ref> and is used principally by the [[historicism (Christian eschatology)|historicist]] school of prophetic interpretation.<ref>{{cite journal|first=Jerry |last=Moon|title=The Year-Day Principle|url=http://www.sdanet.org/atissue/end/yearday.htm|journal= AtIssue|publisher=SDAnet}}</ref> It is actively taught by the [[Seventh-day Adventist Church]], [[Jehovah's Witnesses]], and the [[Christadelphians]], though the understanding is not unique to these Christian denominations; since for example, it is implied in the [[Prophecy of Seventy Weeks]]. The day-year principle is also used by the [[Baháʼí Faith]], as well with by most all [[astrologers]] who employ the "Secondary Progression" theory, aka the day-for-a-year theory, wherein the planets are moved forwards in the table of planetary motion (known as an ephemeris) a day for each year of life or fraction thereof.  The astrologers say that the four seasons of the year are directly spiritually, phenomenologically like the four "seasons" of the day.

== Biblical basis ==
Proponents of the principle, such as the Seventh-day Adventists, claim that it has three primary precedents in Scripture:<ref>{{Cite book|title=Seventh-day Adventists Believe: An Exposition of the Fundamental Beliefs of the Seventh-day Adventist Church|edition=2nd|year=2005|publisher=Ministerial Association, General Conference of Seventh-day Adventists|page=48}}</ref>
# {{bibleverse||Numbers|14:34|NIV}}. The [[Israelites]] will wander for 40 years in the wilderness, one year for every day spent by the spies in [[Canaan]].
# {{bibleverse||Ezekiel|4:5-6|NIV}}. The prophet Ezekiel is commanded to lie on his left side for 390 days, followed by his right side for 40 days, to symbolize the equivalent number of years of punishment on Israel and Judah respectively.
# {{bibleverse||Daniel|9:24-27|NIV}}. This is known as the [[Prophecy of Seventy Weeks]]. The majority of scholars do understand the passage to refer to 70 "sevens" or "septets" of years—that is, a total of 490 years.
While not listed as primary precedent by the proponents, some supporters cite a direct reference to the day-for-a-year concept is made in Genesis.
# {{bibleverse||Genesis|29:27|NIV}}. [[Laban (Bible)|Laban]] requires an additional seven years of work in contract for [[Rachel]]'s hand in marriage, calling it a week.

[[Jon Paulien]] has defended the principle from a [[systematic theology]] perspective, not strictly from the Bible.<ref>Jon Paulien, "[https://www.atsjats.org/spirit-prophecy-jon-paulien.mp3 A New Look at the Year-Day Principle]", talk at the 2008 [[Evangelical Theological Society]] meetings.</ref>

== History ==
The day-year principle was partially employed by Jews{{sfn|Froom|1950|loc=Vol. 1 & 2; pp. 889 & 124}} as seen in [https://www.biblegateway.com/passage/?search=Daniel%209:24-27 Daniel 9:24–27], Ezekiel 4:4-7<ref>{{Cite web|url=https://www.biblegateway.com/passage/?search=Ezekiel%204%3A4-7&version=KJV|title=Bible Gateway passage: Ezekiel 4:4-7 - King James Version|website=Bible Gateway}}</ref> and in the early church.<ref>{{cite book |first=L. E. |last=Froom |title= Prophetic Faith of Our Fathers |volume=1|pages= 170, 174–76 |publisher=Review and Herald|year= 1950}}</ref> It was first used in Christian exposition in 380 AD by [[Ticonius]], who interpreted the three and a half days of [[Book of Revelation|Revelation]] 11:9 as three and a half years, writing 'three days and a half; that is, three years and six months' ('dies tres et dimidium; id est annos tres et menses sex').<ref>{{cite book|first=EB |last=Elliott |title=Horae Apocalypticae| volume =III| page =279 |edition=fifth |year= 1862}}</ref> In the 5th century [[Faustus of Riez]] gave the same interpretation of Revelation 11:9, writing 'three and a half days which correspond to three years and six months' ('Tres et dimidius dies tribus annis et sex mensibus respondent),<ref name="ElliottHorae">{{cite book|first=EB |last=Elliott|title=Horae Apocalypticae| volume =III |page =280|edition= fifth |year= 1862}}</ref> and in c. 550 [[Primasius of Hadrumetum|Primasius]] also gave the same interpretation, writing 'it is possible to understand the three days and a half as three years and six months' ('Tres dies et dimidium possumus intelligere tres annos et sex menses').<ref name="ElliottHorae" /> The same interpretation of [[Book of Revelation|Revelation]] 11:9 was given by later expositors like [[Anspert]], [[Haymo of Halberstadt|Haymo]], and [[Berengaudus]] (all of the ninth century).<ref name="ElliottHorae" /> Primasius appears to have been the first to appeal directly to previous Biblical passages in order to substantiate the principle, referring to [[Book of Numbers|Numbers]] 14:34 in support of his interpretation of the three and a half days of Revelation 11:9.<ref>{{cite book|quote=More Scripturae loquentis utentes, quod dictium legius de quadraginta diebus quibus exploratores terram Channan circuierunt, anus pro die reputabitur; ut hic, versa vice, dies pro anno positus agnoscatur| last1=Prismasius |first2=EB |last2=Elliott|title=Horae Apocalypticae | volume =III | page=280|edition= fifth |year= 1862}}</ref> Haymo and [[Bruno Astensis]] "justify it by the parallel case of Ezekiel lying on his side 390 days, to signify 390 years; — i. e. a day for a year. — ".<ref>{{cite book|first=EB |last=Elliott |title= Horae Apocalypticae| volume =III |page =281|edition= fifth |year= 1862}}</ref>  Protestant Reformers were well established on the day/year principle and it was also accepted by many Christian groups, ministers, and theologians.<ref>{{cite book|first=Francois |last=du Ion|title= The Apocalyps|year= 1596 |page= 124}}{{full citation needed|date=December 2019}}</ref><ref>{{cite book|last=Nigrinus|title=Antichrists Grundtliche Offenbarung|page=fils 28v,29r}}</ref><ref>{{cite book|first=Aaron| last=Burr|title=The Watchman's Answer to the Question, What of the Night |page=21}}</ref>

Others who expounded the Historicist interpretation are [[John Wycliffe]], [[John Knox]], [[William Tyndale]], [[Martin Luther]], [[John Calvin]], [[Ulrich Zwingli]], [[Philip Melanchthon]], [[Isaac Newton]], [[Jan Hus]], [[John Foxe]], [[John Wesley]], [[Jonathan Edwards (theologian)|Jonathan Edwards]],<ref>{{Cite web|url=http://www.reformed.org/books/edwards/redemption/index.html?mainframe=/books/edwards/redemption/index_hisred.html|title = A History of the Work of Redemption}}</ref> [[George Whitefield]], [[Charles Finney]], [[C. H. Spurgeon]], [[Matthew Henry]], [[Adam Clarke]], [[Albert Barnes (theologian)|Albert Barnes]], and Bishop [[Thomas Newton]].<ref>S. Gregg, "Revelation: Four Views," Nashville: Thomas Nelson Pub, 1997, p. 34.</ref>

== Christian historicist application ==
=== 70 weeks or 490-year prophecy ===
[[Daniel 9]] contains the [[Prophecy of Seventy Weeks]]. Biblical scholars have interpreted the ''70 weeks'' vision in the historistical methodology for nearly two millennia as illustrated in the following table.

{{collapse top|List of Historicist Biblical Expositors who commented on the ''70 weeks''<br />from the 3rd to 19th centuries}}

{| class="wikitable"
! colspan=5|List of Biblical Expositors of the Early Church Period:  100-457 AD<ref>After table in {{harvnb|Froom|1950|pp=456–7}}</ref>
|-
!|Name
!|Date
!|70 Weeks
!|Last Week
!|Cross
|-
|[[Tertullian]] 
|c. 240
|From Persia
|To Christ
|70th week
|-
|[[Clement of Alexandria]]
|c. 220
|To Advent
|
|During
|-
|[[Hippolytus of Rome|Hippolytus]]
|d. 236
|490 yrs
|Separated
|
|-
|[[Sextus Julius Africanus]]
|c. 240
|490 yrs
|To Christ
|
|-
|[[Eusebius Pamphili]]
|c. 340
|490 yrs
|To Christ
|Midst
|-
|[[Athanasius]]
|373
|To Cross
|
|
|-
|[[Cyril of Jerusalem]]
|386
|Wks. of Yrs.
|
|
|-
|[[Polychronis]]
|430
|490 yrs
|7 yrs
|midst
|-
|[[Jerome]]
|420
|490 yrs
|
|
|-
|[[Theodoret]]
|457
|490 yrs
|
|
|-
! colspan=5|Biblical Expositors of the Early Medieval Period:  400-1200 AD<ref>After table in {{harvnb|Froom|1950|pp=894–5}}</ref>
|-
!|Name
!|Date
!|70 Weeks
!|Last Week
!|Cross
|-
|[[Augustine]]
|d. 430
|to Cross
|
|
|-
|[[Teaching of Jacob|Sargis d'Aberga]]
|7th century
|69 wks to Christ
|
|
|-
|[[Venerable Bede]]
|d. 735
|457 solar yrs
|Bap. midst
|at end
|-
|[[Saadia]]
|d. 942
|490 yrs from exile
|
|
|-
|Jehoram
|10th century
|Years
|
|
|-
|[[Yefet ben Ali]]
|10th century
|Sabbatical Yrs to Titus
|
|
|-
|[[Rashi]]
|d. 1105
|490 yrs
|
|
|-
|[[Abraham bar Hiyya]]
|d. 1136
|Wks of Sabbatical yrs.
|
|
|-
|[[Abraham ibn Ezra]]
|d. 1167
|490 yrs
|
|
|-
|[[Thomas Aquinas]]
|d. 1274
|475 Solar yrs
|
|At End
|-
|[[Arnold of Villanova]]
|1292
|Yrs to Christ
|Fall of Jerusalem
|
|-
|Pierre Jen d'Olivi
|d. 1298
|Wks. of Yrs.
|
|
|-
! colspan=5|Biblical Expositors of the Reformation Era:  1522-1614 AD{{Citation needed|date=December 2022}}
|-
!|Name
!|Date
!|70 Weeks
!|Last Week
!|Cross
|-
|[[Martin Luther]]
|1522
|Yrs. (2d Darius)
|34-41 AD
|Begin
|-
|[[Philipp Melanchthon]]
|1543
|Yrs. (2dn Artax.)
|
|Midst
|-
|[[Johann Funck]]
|1558
|457 BC - 34 AD
| to 34
|End
|-
|[[Nikolaus Selnecker]]
|1579
|Yrs. (2d Artax)
|
|
|-
|Georg Nigrinus
|1570
|456 BC - 34 AD
|
|End
|-
|[[Johann Oecolampadius]]
|1530
|Years
|Long Period
|
|-
|[[Heinrich Bullinger]]
|1557
|457 BC to 34 AD
| to 34 AD
|End
|-
|[[George Joye]]
|1545
|Cyrus, yrs
|
|
|-
|[[John Napier]]
|1593
|490 yrs
|
|
|-
! colspan=5|Biblical Expositors of the Post-Reformation Era—Europe:  1600-1800 AD{{Citation needed|date=December 2022}}
|-
!|Name
!|Date
!|70 Weeks
!|Last Week
!|Cross
|-
|[[Joseph Mede]]
|1631
|417 BC - 74 AD
|
|(33) AD
|-
|[[Henry More]]
|1664
|490 yrs
|
|
|-
|[[John Tillinghast]]
|1655
|Ends 34 AD
|
|34 AD
|-
|[[William Sherwin (minister)|William Sherwin]]
|1670 
|490 yrs
|
|
|-
|Thomas Beverly
|1684
|Yrs to Christ
|
|
|-
|[[Johannes Cocceius]]
|1701
|490 yrs.
|
|(33) AD
|-
|[[Robert Fleming the younger|Robert Fleming Jr.]]
|1701
|490 yrs.
|
|
|-
|[[Sir Isaac Newton]]
|1727
|457 BC - 34 AD
|
|34 AD
|-
|[[William Lowth]]
|1700
|Years
|
|
|-
|[[William Whiston]]
|1706
|445 BC - 32+ AD
|
|33 AD
|-
|Heinrich Horch
|1712
|490 yrs
|
|Midst
|-
|Berienberg Bible
|1743
|Yrs. to Christ
|
|Midst
|-
|Johann Al Bengal
|1740
|Yrs to Christ
|
|Midst
|-
|Johann Ph. Petri
|1768
|453 BC to 37 AD
|
|Midst
|-
|Hans Wood
|1787
|420 BC - 70 AD
|
|
|-
|Christian G. Thube
|1789
| - 37 AD
|
|30 AD
|-
! colspan=5|Biblical Expositors of the Post-Reformation Era—America:  1600-1800 AD{{Citation needed|date=December 2022}}
|-
!|Name
!|Date
!|70 Weeks
!|Last Week
!|Cross
|-
|Eph. Huit
|1644
|490 yrs
|
|
|-
|[[Thomas Parker (minister)|Thomas Parker]]
|1646
|490 yrs
|
|
|-
|[[John Davenport (minister)|John Davenport]]
|1653
|Yrs to Christ
|
|
|-
|William Burnet
|1724
|490 yrs
|
|
|-
|Joshua Bellamy
|1758
|490 yrs
|
|
|-
|[[Aaron Burr]]
|1757
|490 yrs
|
|
|-
|[[Samuel Langdon]]
|1774
|490 yrs
|
|
|-
|Samuel Gatchet
|1781
|490 yrs
|
|
|-
|[[Samuel Osgood]]
|1794
|490 (Art.)
|
|
|-
! colspan=5|Biblical expositors of the 19th-century Advent Awakening:  1800-1845 AD{{Citation needed|date=December 2022}}
|-
!|Name
!|Date
!|70 Weeks
!|Last Week
!|Cross
|-
|[[William Hales]]
|1803
|
|27/31/34  AD
|
|-
|[[George Stanley Faber]]
|1804
|458 BC -
|
|
|-
|Thomas Scott
|1805
|7th yr of Artax.
|
|
|-
|[[Adam Clarke]]
|1810
|7th yr of Artax.
|
|
|-
|W. C. Davis
|1818
|453 BC - 37 AD
|
|
|-
|Arch. Mason
|1820
|457 BC - 33 AD
|
|
|-
|Jno A. Brown
|1823
|457 BC - 34 AD
|
|
|-
|Jno. Bayford
|1820
|Years
|
|
|-
|[[Lewis Way]]
|1818
|Years
|
|
|-
|Henry Drummond
|1830
|To 1st Advent
|
|
|-
|John Fry
|1822
|457 BC - 33 AD
|
|
|-
|Thomas White
|1828
|457 BC - 33 AD
|
|
|-
|Edward Cooper
|1825
|457 BC - 33 AD
|
|
|-
|Thomas Keyworth
|1828
|457 BC - 33 AD
|
|
|-
|[[Alfred Addis (Hebrew scholar)|Alfred Addis]]
|1829
|457 BC - 33 AD
|
|
|-
|Jno. Hooper
|1829
|490 yrs
|
|
|-
|William W. Pym
|1829
|453 BC - 37 AD
|
|
|-
|Edward N. Hoare
|1830
|457 BC - 33 AD
|
|
|-
|William Digby
|1831
|457 Bc - 33 AD
|
|
|-
|Bp Dave Wilson
|1836
|453 BC - 37 AD
|
|
|-
|[[Alexander Keith (minister)|Alex Keith]]
|1828
|7th of Artax
|
|Cross
|-
|John Cog
|1832
|Years
|
|
|-
|Matt Habershon
|1834
|457 BC - 33 AD
|
|
|-
|Ed Bickersteih
|1836
|457 BC - 34 AD
|
|
|-
|[[Louis Gaussen]]
|1837
|457 BC - 34 AD
|
|
|}
{{cob}}

The vision of the ''70 weeks'' is interpreted as dealing with the Jewish nation from about the middle of the 5th century BCE until not long after the death of Jesus in the 1st century CE and so is not concerned with current or future history.  Historicists consider Antiochus Epiphanies irrelevant to the fulfillment of the prophecy.

Historicist interpretation of the Prophecy of Seventy Weeks was that it foretells with great specificity information about Jesus as the Messiah, not some lowlevel official or antichrist figure.<ref>{{Cite web|url=https://www.ministrymagazine.org/archive/1982/05/christ-or-antichrist:-the-mysterious-gap-in-daniel-9|title = Christ or antichrist: The mysterious gap in Daniel 9}}</ref> Daniel 9:25 states that the 'seventy weeks' (generally interpreted as 490 years<ref>{{Cite web|url=http://www.1260-1290-days-bible-prophecy.org/day-year-principle.html|title = A day equals a year in the bible}}</ref> according to the day-year principle) <ref>{{Cite web|url=https://historicist.info/articles/year_day_principle.htm|title=Year Day Principle - Historicist.com The Protestant Interpretation of Biblical Prophecy. The Historical Alternative|website=historicist.info}}</ref><ref name="ministrymagazine1968"/> is to begin "from the time the word goes out to restore and rebuild Jerusalem," which is when the Persian king [[Artaxerxes I]], gave the decree to rebuild Jerusalem to [[Ezra]], so the 490 years point to the time of Christ's anointing.

{{multiple image|right|thumb
 | direction   = vertical
 | total_width = 320
 | image1      = Ezrachonology.jpg
 | width1      = 800
 | height1     = 202
 | image2      = TwentySevenAD.jpg
 | width2      = 800
 | height2     = 202
 | footer      = How Seventh-day Adventists see the beginning (top) and ending (bottom) of the seventy weeks timeline.
}}
In the 21st century this interpretation (emphasized by the 19th-century [[Millerism|Millerite movement]]) is still held by [[Seventh-day Adventists]]<ref>{{Cite web|url=https://adventistbiblicalresearch.org/materials/adventist-heritage/what-prophecy-means-church|title=What Prophecy Means to This Church}}</ref> and other groups.

====Seventh-day Adventists====
The Seventh-day Adventist interpretation of Daniel chapter 9 presents the 490 years as an uninterrupted period.  Like others before them they equate the beginning of the 70 weeks "from the time the word goes out to rebuild and restore Jerusalem," of Daniel 9:25<ref name="9:25">{{bibleverse|Daniel|9:25|NIV}}</ref> with the decree by Artaxerxes I in 458/7 BC which provided money for rebuilding the temple and Jerusalem and allowed for restoration of a Jewish administration.<ref>{{bibleverse|Ezra|7:15-26|NIV}} "With this money be sure to buy ... offerings, and sacrifice them on the altar of the temple of your God in Jerusalem ... then do whatever seems best with the rest of the silver and gold ... anything else needed for the temple of your God that you are responsible to supply ... appoint magistrates and judges to administer justice to all the people of Trans-Euphrates—all who know the laws of your God."</ref> It ends 3½ years after the crucifixion.{{Citation needed|date=December 2022}} The appearance of "Messiah the Prince" at the end of the 69 weeks (483 years)<ref name="9:25" /> is aligned with Jesus' baptism in 27 CE, in the fifteenth year of [[Tiberius Caesar#Heir to Augustus|Tiberius Caesar]]. The 'cutting off' of the "anointed one"<ref name="9:25" /> refers to the crucifixion 3½ years after the end of the 483 years, bringing "atonement for iniquity" and "everlasting righteousness".<ref>{{bibleverse|Daniel|9:24|NIV}}</ref> Jesus is said to 'confirm' the "covenant"<ref name="bibleref2|Daniel|9:27|NIV">{{bibleverse|Daniel|9:27|NIV}}</ref> between God and mankind by his death on the cross in the Spring (about Easter time) of 31 CE "in the midst of"<ref name="bibleref2|Daniel|9:27|NIV"/> the last seven years. At the moment of his death the 4 inch (10&nbsp;cm) thick curtain between the Holy and Most Holy Places in the Temple ripped from top to bottom,<ref>{{bibleverse| Matthew|27:51|NIV}}</ref><ref>{{bibleverse| Mark|15:38|NIV}}</ref><ref>{{bibleverse| Luke|23:45|NIV}}</ref> marking the end of the Temple's sacrificial system. The last week ends 3½ years after the crucifixion (i.e., in 34 AD) when the gospel was redirected from only the Jews to all peoples.

Some of the representative voices among exegetes of the last 150 years are E. W. Hengstenberg,<ref>E.W. Hengstenberg, ''Christology of the Old Testament'' (reprint; McDill AFB, FL, 1973), pp. 803-930</ref> [[J. N. Andrews]],<ref>J.N. Andrews, ''The Commandment to Restore and to Rebuild Jerusalem'' (Battle Creek, MI 1865)</ref> E. B. Pusey,<ref>E.B. Pusey, ''Daniel the Prophet'', 2nd ed. (New York 1885), pp. 184-269</ref> J. Raska,<ref>J. Raska, ''Zur Berechnung der Siebzig Wochen Daniels'', Theologisch-Praktische Quartal-schrift 54 (1904), pp. 13-27</ref> J. Hontheim,<ref>J. Hontheim, ''Das Todesjahr Christi und die Danielische Wochenprophetie'', Katholik 34 (1906): 12-36, 96-128, 176-88, 254-81</ref> Boutflower,<ref>Boutflower, ''In and Around the Book of Daniel'', 2nd ed. (Grand Rapids, 1963), pp. 168-211</ref> [[Uriah Smith]],<ref>{{cite book|last=Smith|first=Uriah|year=1878|title=The Prophecies of Daniel and the Revelation|page=828}}</ref> O. Gerhardt.<ref>O. Gerhardt, ''Die messianische Weissagung Daniel 9:24-27'', NKZ 38 (1927): 561-87</ref> and Ellis Skolfield.<ref>{{Cite web|url=https://www.ellisskolfield.net/books|title=Daniel - Revelation teaching outline p. 107, p. 112}}</ref>
{{collapse top|Illustrations explaining the beginning and ending dates of the ''70 weeks''<br />according to Historicist interpretation}}
[[File:Ezrachonology.jpg|center|thumb|700px|'''Beginning of the ''70 Weeks'':''' King's reigns were counted from New Year to New Year following an 'Accession Year'. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October)]]
[[File:TwentySevenAD.jpg|center|thumb|700px|'''Ending of the ''70 Weeks'':''' [[Tiberius Caesar]] began ruling in the Fall of 13 AD. So, his 15th year began in the Fall of 27, the year of the baptism of Jesus. This is ''69 weeks'' (i.e. 483 years) after 457 BC.]]
{{cob}}

To understand 70-week prophecy of Daniel 9:24-27, one has to use the key.<ref>{{Cite web|url=http://www.historicist.com/daniel/how-to-reckon-the-seventy-weeks|title=Truth in History - YouTube|access-date=2019-04-11|archive-date=2019-04-11|archive-url=https://web.archive.org/web/20190411103802/http://www.historicist.com/daniel/how-to-reckon-the-seventy-weeks|url-status=dead}}</ref> The Prophecy of Seventy Weeks becomes clear, as pointing to the messiah using the prophetic day-year principle.<ref>{{Cite web|url=https://historicist.info/articles2/seventyweeks.htm|title=Daniel's Seventy Weeks - Historicist.com The Protestant Interpretation of Biblical Prophecy. The Historical Alternative|website=historicist.info}}</ref> Using this, the 69 weeks, or the 483 years of Daniel 9, culminates in A.D. 27. Now "unto Messiah the Prince" makes sense and indicates the time for the coming of the "anointed one" or Messiah, with the final week during His ministry. It is not the time of the Messiah's birth but when He would appear as the Messiah, and this is right when Christ took up His ministry after being baptized. Thus the prophetic day-year principle correctly points to the anointed as the Messiah in A.D. 27 or the fifteenth year of Tiberius, not in the future or modern time. While there are other possible ways of reckoning, the beginning point of 457 B.C. as the starting point of the 70-week prophecy as the Messianic prophecies points to Jesus as the Messiah.<ref>{{Cite web|url=https://www.whitehorsemedia.com/the-70th-week-of-daniel-delusion/|title = The 70th Week of Daniel Delusion|date = 31 January 2014}}</ref>

The seven and sixty-two-week periods are most frequently understood as consecutive, non-overlapping chronological periods that are more or less exact in terminating with the time at which Christ is anointed with the [[Holy Spirit]] at his [[baptism of Jesus|baptism]],{{Citation needed|date=December 2022}} with the ''terminus a quo'' of this 483-year period being the time associated with the decree given to Ezra by Artaxerxes I in 458/7 BCE.{{Citation needed|date=December 2022}} The reference to an anointed one being "cut off" in verse 26a is identified with the [[crucifixion of Jesus|death of Christ]] and has traditionally been thought to mark the midpoint of the seventieth week,{{Citation needed|date=December 2022}} which is also when Jeremiah's new "covenant" is "confirmed" (verse 27a) and [[Atonement in Christianity|atonement]] for "iniquity" (verse 24) is made.

=== 1260 year prophecy ===
Historicist interpreters have usually understood the "time, times and half a time" (i.e. 1+2+0.5=3.5), "1,260 days" and "42 months" mentioned in [[Book of Daniel|Daniel]] and [[Book of Revelation|Revelation]] to be references to represent a period of 1260 years (based on the 360 day [[Hebrew calendar|Jewish year]] multiplied by 3.5).<ref name="SDA1260">{{cite book  
|title=Seventh-day Adventists Believe (2nd ed)
|publisher=Ministerial Association, [[General Conference of Seventh-day Adventists]]
|year=2005
|isbn=1-57847-041-2
|pages=184–185
}}</ref>

These time periods occur seven times in scripture:
*{{bibleverse||Daniel|7:25|NIV}}, "time, times and a half".
*{{bibleverse||Daniel|12:7|NIV}}, "time, times and a half".
*{{bibleverse||Revelation|11:2|NIV}}, "42 months".
*{{bibleverse||Revelation|11:3|NIV}}, "1260 days".
*{{bibleverse||Revelation|12:6|NIV}}, "1260 days".
*{{bibleverse||Revelation|12:14|NIV}}, "time, times and a half".
*{{bibleverse||Revelation|13:5|NIV}}, "42 months".

Historicists usually believe the "1,260 days" spanned the [[Middle Ages]] and concluded within the [[Early Modern Times|early modern]] or [[modern era]]. Although many dates have been proposed for the start and finish of the "1,260 days", certain time spans have proven to be more popular than others. The majority of historicists throughout history have identified the "1,260 days" as being fulfilled by one or more of the following time spans<ref>[[Leroy Edwin Froom]], ''The Prophetic Faith Of Our Fathers'', volume II (1948), pages 784 and 787; volume III (1946), pages 744-745; volume IV (1982), pages 392, 395-397, and 399-400.</ref> and identify the Papal Office as the [[Antichrist]] and culmination of the [[Great Apostasy]]:

* 538 AD to 1798: [[Siege of Rome (537-538)|Siege of Rome]] to Napoleon's [[Roman Republic (18th century)|Roman Republic]], when the Pope was taken prisoner.<ref>{{cite web |url=https://www.catholictextbookproject.com/post/the-pope-dragged-from-rome-february-20-1798 |title=The Pope Dragged from Rome: February 20, 1798 |website=Catholic Textbook Project |date=2022-02-23}}</ref><ref>[http://www.historicism.org/Documents/SDA1260Days.pdf The Seventh-day Adventist Bible Commentary, vol. 4 (Washington, DC: Review and Herald, 1955), p. 880.] "A time, times, and an half. That is, the 1260-year period, A.D. 538-1798, which is first introduced in ch. 7:25."</ref>
* 606 AD to 1866<ref>[[Edward Bishop Elliott]] in his four-volume [[Horae Apocalypticae]] regarded the prophetic periods as representing the same temporal period. His view of the symbolic nature of the day-year principle was similar to the 'man as microcosm' argument; that a day in the life of a man could be likened to a year in the life of the wider world. Among his illustrations for this were Ezekiel 16 where the youth of a woman is likened to the growing in maturity of the Jewish people. (Edward Bishop Elliott ''Horae Apocalypticae'' London: Seeley, Jackson & Halliday 5th ed (1862) Vol 3 p. 263.) Similarly, the sabbath as a day for the individual is mirrored in the seventh fallow year of an agrarian society. Likewise, Ezekiel 4:1-7 where the prophet lies prostrate for a number of days to mirror the number of years of iniquity of Judah and Israel. "I have appointed thee each day for a year." He adds as another illustration Isaiah 20:2-3, in which Isaiah appears to walk naked for three years. Elliott suggests that his prophetic act would have lasted three days as a sign of what the Assyrians would accomplish three years thence.</ref>
* 756 AD to 2016 [[Donation of Pepin]] to (presumed) fall of Papacy.<ref>LeRoy E. Froom "Prophetic Faith of our Fathers" Washington D.C.: Review and Herald Publishing Association (1946), vol. 3, page 219, citing Bishop [[Thomas Newton]] (1766): "But as the Pope did not acquire temporal power till 756, it is more probable that this delays the terminus until 1260 years from that date."</ref>
* 774 AD to 2034 [[Charlemagne]] overthrows last Lombard King.<ref>George D'Oyly  "The Holy Bible According to the Authorized Version" London: Gilbert & Rivington (1839) Vol. 2: "plucked up by the roots. ] Three of the ten kingdoms, namely, those of the Heruli, the Ostrogoths, and the Lombards, were successively plucked up or eradicated before the little horn, in the way of which they stood: and by the annexation of their dominions to the papacy, the pope became also a temporal power. Hence he assumed the three keys in his arms, and the triple crown or mitre, as a temporal prince; "</ref>  
* 800 AD to 2060 [[Charlemagne]] is crowned Holy Roman Emperor by the Pope.<ref>date favored by [[Sir Isaac Newton]] and others.{{cite book|last1=Grayling|first1=A.C.|title=The Age of Genius: The Seventeenth Century and the Birth of the Modern Mind|url=https://books.google.com/books?id=XXNeCwAAQBAJ&q=%22It+may+end+later%2C+but+I+see+no+reason+for+its+ending+sooner%2C%22&pg=PT113|isbn=978-1-4088-4329-1|date=2016|publisher=Bloomsbury }}</ref>

==== Seventh-Day Adventist interpretation ====
[[Image:Adventist eschatology timeline.gif|right|thumb|350px|Timeline of "time, times and half a time", 1260 days or 42 month prophecy in historicist Seventh-day Adventism.]]
The Millerites, like the earlier Bible students of the Reformation and post-Reformation eras and the Seventh-day Adventists,<ref>{{Cite web|url=http://www.adventistbiblicalresearch.org/documents.htm#prophecy,|archiveurl=https://web.archive.org/web/20070403153158/http://www.adventistbiblicalresearch.org/documents.htm|url-status=dead|title=What Prophecy Means to This Church, Frank B. Holbrook, Ministry, July 1983|archivedate=April 3, 2007}}</ref> understand the 1260 days as lasting AD 538 to 1798 as the duration of the papacy over Rome.<ref>''The Great Controversy'' by Ellen White, p266. "[http://egwdatabase.whiteestate.org/nxt/gateway.dll/egw-comp/section00000.htm/book01953.htm/chapter01971.htm Chap. 15 - The Bible and the French Revolution]".</ref><ref>{{Cite book
|title=Seventh-day Adventists Believe (2nd ed)
|publisher=Ministerial Association, [[General Conference of Seventh-day Adventists]]
|year=2005
|isbn=1-57847-041-2
|pages=184–185
}}</ref> This period began with the [[Gothic War (535–554)|defeat]] of the [[Ostrogoths]] by the general [[Belisarius]] and ended with the successes of French general [[Napoleon I of France|Napoleon Bonaparte]], specifically, the capture of [[Pope Pius VI]] by general [[Louis Alexandre Berthier]] in 1798. Seventh-day Adventist use of this principle in Daniel 8:14 is deemed to be of extra-biblical authority (i.e., William Miller/Ellen White-church prophetess) due to the Hebrew word "yowm" not extant in the text of Daniel 8:14. This is the word necessary to meet the Numbers 14:34 and Ezekiel 4:6 day/year principal texts.<ref>Strong's #3117, 6152, 1242. The words in Daniel 8:14 are Evening (ereb) and Morning (boqer). See any interlinear bible to verify</ref>

==== Other views ====
Robert Fleming writing in 1701 (''The Rise and Fall of Rome Papal'') stated that the 1260-year period should commence with Pope Paul I becoming a temporal ruler in AD 758 which would expire in 2018 by counting Julian years, or the year 2000 if counting prophetic (360 day) years.<ref>{{cite book|last1=Fleming|first1=Robert|title=The rise and fall of Rome papal|date=1848|publisher=Houlston & Stoneman|page=[https://archive.org/details/a581793200flemuoft/page/49 49]|edition=New|url=https://archive.org/details/a581793200flemuoft|access-date=2016-12-16|quote=Now, as near as I can trace the time of this donation of Pepin, it was in or about the year 758, about the tune that Pope Paul the First began to build the church of St. Peter and St. Paul. Now, if we make this the era of the papal kingdom, the 1260 years will not run out before the year 2018, according to the computation of Julian years; but, reducing these to prophetical ones, the expiration of the papal kingdom ends exactly in the year 2000, according to our vulgar reckoning. And if what I suggest above be true, that Antichrist shall not be finally destroyed until the coming of Christ, then may this calculation be looked upon to be very considerable.|ol=13990737M}}</ref>

[[Charles Taze Russel]], founder of the Watchtower Society (now known as [[Jehovah's Witnesses]]), originally taught that "1874 onward is the time of the Lord's second presence"<ref name="Watchtower 1954 Jun 15 p.370">{{Cite web|url=https://jwfacts.com/watchtower/607-1914-7-times-history.php|title=Facts about the historical development of Daniel's Seven Times prophecy, 607BCE, 1914 and the Watchtower|website=jwfacts.com}}</ref> using the day-year principle to understand the Bible. Later, under the leadership of [[Joseph Franklin Rutherford|Joseph Rutherford]], Jehovah's Witnesses revised this teaching to state that they "pointed to 1914 as the time for this great event to occur."<ref name="Watchtower 1954 Jun 15 p.370"/> This is the doctrine still in use today.

Ellis Herbert Skolfield (1927 - 2015) regarded the start of the 1260-year period to be the founding of the Dome of the Rock in 688 AD and the end of the 1260 days as the founding of the nation of Israel, which occurred on May 15, 1948, 1260 years later.<ref>{{Cite web|url=https://www.ellisskolfield.net/books|title=Daniel - Revelation teaching outline  pp. 111-112}}</ref> Also, forty two months (1278.34 years) from the founding of the Dome of the Rock yields a date of 1967, which is when Jerusalem was freed from Gentile control ("And leave out the Court which is outside of the Temple, and measure it not, for it is given unto the Gentiles and they will tread underfoot the Holy City forty and two months" {{bibleverse||Revelation|11:2|NIV}}).<ref>{{Cite web|url=https://www.ellisskolfield.net/books|title=Daniel - Revelation teaching outline pp. 106-107}}</ref> Skolfield's system of interpretation yields coherent dates, and requires no additional interpolations. For Old Testament references, he uses the 360-day year, and the solar year for New Testament references.

==== 756 to 2016 ====

British Theologian [[Adam Clarke]] writing in 1825 stated that the 1260-year period should commence with 755 AD, the actual year [[Pepin the Short]] invaded Lombard territory, resulting in the Pope's elevation from a subject of the [[Byzantine Empire]] to an independent [[head of state]]. The [[Donation of Pepin]], which first occurred in 754 and again in 756 gave to the Pope [[temporal power (papal)|temporal power]] over the [[Papal States]]. However, his introductory comments on [[Daniel 7]] added 756 as an alternative commencement date.<ref>Adam Clarke ''"The Holy Bible"'' New York: Lane and Scott (1850) vol. IV, Introduction to Chapter VII, page 592, "It will be proper to remark that the period of a time, times, and a half, mentioned in the twenty-fifth verse are the duration of the dominion of the little horn that made war with the saints, (generally supposed to be a symbolic representation of the papal power,) had most probably its commencement in A.D. 755 or 756, when Pepin, king of France, invested the pope with temporal power. This hypothesis will bring the conclusion of the period to about the year of Christ 2000, a time fixed by Jews and Christians for some remarkable revolution; when the world, as they suppose, will be renewed, and the wicked cease from troubling the Church, and the saints of the Most High have dominion over the whole habitable globe."</ref> In April of that year, Pepin, accompanied by [[Pope Stephen II]] entered northern Italy from France, forcing the Lombard King [[Aistulf]] to lift his siege of Rome, and return to [[Pavia]]. Following Aistulf's capitulation, Pepin remained in Italy until finalizing his Donations. Based on this, 19th century commentators anticipate the end of the Papacy in 2016:

{{blockquote|text= As the date of the prevalence and reign of antichrist must, according to the principles here laid down, be fixed at A.D. 756, therefore the end of this period of his reign must be A.D. 756 added to 1260; equal to 2016, the year of the Christian era set by infinite wisdom for this long-prayed-for event. Amen and amen!<ref>Freeborn Garretson Hibbard "Eschatology: Or, The Doctrine of the Last Things" New York: Hunt & Eaton (1890), page 84.</ref><ref>D.D. Whedon "The Methodist Quarterly Review" New York: Carlton & Porter (1866), article V, page 256.</ref> }}

Of the five areas of the Bible which mention this timeline,<ref>Daniel 7:25, Daniel 12:7, Revelation 11:2-3, Revelation 12:6,14 and Revelation 13:5.</ref> only Revelation 11:9-12 adds a brief 3½ more years to the end of this 1260-year period.<ref>The 3½ days follow the 42 months or 1260 days (representing years) mentioned in verses 2 and 3.</ref> If added to 2016, this would bring us to autumn of 2019 or spring of 2020 for the commencement of the Eternal Kingdom.<ref>John Brown "A Dictionary of the Holy Bible" in two volumes. Philadelphia: William IV. Woodward, N°. 17 Chestnut Street (1798), vol. I, page 34: "But if we date the rise of Antichrist from the Pope's commencing a civil lord, about A. D. 756, we cannot hope for the beginning of the Millennium till after A. D. 2016."</ref> However, far more attention is paid by historicists to 2016 as the final end of the Papacy and the commencement of the Millennial rule than there is to 2019.<ref>Thomas Williams "The Cottage Bible and family expositor" Hartford: D.F. Robinson and H.F. Sumner (1834), vol. 2, page 1417: "Mr. Lowman, though an earlier commentator, is (we believe) far more generally followed; and he commences the 1260 days from about 756, when, by aid of Pepin, King of France, the Pope obtained considerable temporalities. This carries on the reign of Popery to 2016 or sixteen years into the commencement of the Millennium, as it is generally reckoned."</ref> This may be due in part, to uncertainty as to who or what the [[two witnesses]] of the [[Book of Revelation]] represent. But for those 17th to 19th century historicists adhering to the day year principle who also predicted a literal restoration of the unconverted Jews in their original homeland,<ref>Walter Chamberlain "The National Restoration and Conversion of the Twelve Tribes of Israel" London: Wertheim and MacIntosh (1854), page 402: "Mr. Faber erred in asserting the contrary; and this error was the cause of his not seeing that Israel's restoration precedes his conversion."</ref> the fall of the Papacy immediately precedes the rapid conversion of the Jews.<ref>James Lunn "A Dissertation on the Conversion and Restoration of the Jews" Edinburgh: J. Morren (1804), page 99: "the fall of the Papacy is to be the means of bringing in the Jews."</ref> The two events are closely linked, with the former enabling the latter.<ref>Robert Fleming (the Younger). "Apocalyptical Key" London: Paternoster Row (1793), page 72: "Therefore after various thoughts upon this head, being satisfied that the Jews were to be converted, and that this great event could not be wholly left out in the Revelation, I did at last conclude that this must not be (whatever particular conversions of some part of them might happen) until the final destruction of the Popish party; whose idolatry, villanies, lies and legends, and bloody temper, is the chief thing that prejudices them against Christianity."</ref>

The year 756 AD is also thought to occur 666 years from John's writing of the [[Book of Revelation]].<ref>William M'Gavin "The Protestant: essays on the principal points of controversy" (1835) Edwin Hunt - Middletown, vol. 1, page 726: "Thus was the bishop of Rome raised to the rank and sovereignty of a great prince. This is usually considered the last step of his elevation. It took place in the year 756; and this, I believe, is the latest period to which the commencement of the prophetic number of 1260 years is referred. Supposing the book of Revelation to have been written in the year 90, which is the period usually assigned to it, the time which elapsed between that and the last stage of papal usurpation, is precisely six hundred and sixty-six years, which reminds us of the number of the name of the beast, Rev. xiii. 18."</ref> The verse in Daniel 8:25 which reads "...but he shall be broken without hand" is usually understood to mean that the destruction of the "little horn" or Papacy will not be caused by any human action.<ref>{{cite book|first = Thomas |last = Newton |title = Dissertations on the Prophecies|location = London |publisher = J.F. and C. Rivington |date=1789|edition = 8th| page= 327|quote=As the stone in Nebuchadnezzar's dream was cut out of the mountain without hands, that is not by human, but by supernatural means; so the little horn shall be broken without hand, not die the common death, not fall by the hand of men, but perish by a stroke from heaven.}}</ref> Volcanic activity is described as the means by which Rome will be overthrown.<ref>East Apthorp, D.D. "Discourses on Prophecy" (1786) Discourse XI, page 273: "Rome the seat of Antichrist will be consumed with fire, at the coming of Christ, or when the period of her apostasy is expired, in 1260 years from the rise of Antichrist," page 275: "...present Rome, when by an eruption of fire the mountainous soil, being undermined, will fall into an abyss, and be covered with the sea."</ref> The following excerpt is from the 5th edition (1808) of the Rev. David Simpson's book "A Plea for Religion and the Sacred Writings":

{{blockquote|text= 
Antichrist will retain some part of his dominion over the nations till about the year 2016.

And when the 1260 years are expired, Rome itself, with all its magnificence, will be absorbed in a lake of fire, sink into the sea, and rise no more at all for ever.<ref>Rev. David Simpson "A Plea for Religion and the Sacred Writings" London: W. Baynes, and Paternoster-Row. (1808) 5th edition, pages 131 and 133.</ref>}}

Though the end of the 1260 years will be marked by dramatic events, it will not instantly remove all the governments of the world. The Messianic Kingdom will be established in place of the former Roman Empire, and continue to expand until it has enveloped the remaining countries. The following is an excerpt from "The Covenanter", a Reformed Presbyterian publication (1857):

{{blockquote|text= The end of the 1260 years will not at once usher in the brightness of the Millennial day. It will be marked by some occurrence, by some grand movement of Providence—such as the violent, it may be, and sudden crushing of the Papal power, and that of the corrupt and oppressive monarchies of the Old World, and of the governments similar to them in spirit, if not in form, in the New-— by some event in the pagan world, in which a new era will take its rise: new and signally successful efforts for the conversion of the Jews—for the evangelization of the nations-—for the subjecting of the "kingdoms of this world" to the law and government of "the Lord and of his Christ." A generation may pass, or more than one, before this work will be fully completed; but it will advance with large strides.<ref>James L. Willson (editor) "The Covenanter" Philadelphia: William S. Young (1857) vol. 13, page 238.</ref>}}

While Daniel 2:35 makes reference to the various world powers (represented as various metals) being "broken to pieces together", the previous verse (v.34) portrays the Eternal Kingdom coming as "a stone cut from a mountain without hands" and striking a statue (symbolizing the successive world empires) on its feet first. Most adherents of the day-year principle, interpret these feet "that were of iron and clay," as denoting the nations descended from and occupying areas of the former Roman Empire.<ref>George D'Oyly "The Holy Bible According to the Authorized Version" London: Society for Promoting Christian Knowledge. Gilbert & Rivington. (1830) Volume II. Daniel, chapter II: The Roman empire therefore is represented in a double state; first, with the strength of iron, conquering all before it, "his legs of iron;" and then weakened and divided by the mixture of barbarous nations, "his feet part of iron and part of clay." The Roman empire was afterwards divided into ten lesser kingdoms, the remains of which are subsisting at present.</ref><ref>William Greenfield "Pillar of Divine Truth" London: Samuel Bagster (1831), page 232: "The Roman empire became weakened by a mixture of barbarous nations, by the incursions of whom it was torn asunder about the fourth century after Christ, and at length divided into ten kingdoms, answering to the ten toes of the image, and the ten horns of the beast. The ten kingdoms into which the western Roman empire was divided were, primarily, according to Machiavel and Bp. Lloyd, 1. The Huns in Hungary, A. D. 356. 2. The Ostrogoths in Moesia, 377. 3. The Visigoths in Pannonia, 378. 4. The Sueves and Alans in Gascoigne and Spain, 407. 5. The Vandals in Africa, 407. 6. The Franks in France, 407. 7. The Burgundians in Burgundy, 407. 8. The Heruli and Turingi in Italy, 476. 9. The Saxons and Angles in Britain, 476. 10. The Lombards first, upon the Danube, 526, and afterwards in Italy. Though the ten kingdoms differed from these in later periods, and were sometimes more or less, yet they were still known by that name."</ref> The dominions of all the empires and nations are expected to be crushed simultaneously, but the end of "life" or existence of the Roman derived countries will precede that of the other nations of the world.<ref>Daniel 7:11, 12: "I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time."</ref><ref>James Bicheno "The Restoration of the Jews" London: Bye and Law (1800), page 48: "The destruction is to begin at the toes of the image, the kingdoms into which the Roman empire has been divided."</ref>

The length of time for this worldwide expansion to complete is indicated in Daniel 7:12, which adds "As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time." Henry Folbigg (1869) elaborated on this verse:

{{blockquote|text= It is here predicted that after the destruction of the papal beast, "the rest of the beasts," by which I understand the Pagan, Mahometan, Hindoo, Chinese, and other empires, "will have their dominion taken away," that is, they will gradually lose their dominion, perhaps be conquered and lose their heathen rulers—"but their lives"—the existence of various corrupt "and unchristian principles, " will be prolonged for a season and a time," which, if intended to be taken in the usual prophetic and symbolic sense would indicate a period of 450 years. This would extend far into the Millennium, and therefore although we may and should look for, and hasten the coming of great and beneficial changes, we are not to expect universal civilization in a day, nor the conversion of the world in a year—but rather the gradual yet more rapid spread of the gospel and the spiritual reign of Christ and his saints—of Christ and his Church for 1,000 years.<ref>Henry Folbigg "The Great Epoch" London: Longmans, Green, Reader, and Dyer (1869), pages 134-135.</ref>}}

Prior to [[Adam Clarke]] (Methodist), [[Jonathan Edwards (theologian)|Jonathan Edwards]], an Evangelical Reformed (Congregational) theologian commented on the views of his more well-known predecessors and contemporaries, and wrote that [[Sir Isaac Newton]], [[Robert Fleming the younger|Robert Fleming]] (Presbyterian), [[Moses Lowman]] (Presbyterian), [[Phillip Doddridge]] (Congregational), and Bishop Thomas Newton (Anglican), were in agreement that the 1,260 timeline should be calculated from the year 756 AD.<ref>Jonathan Edwards "History of Redemption" New York: T. and J. Swords (1793), page 431: "The Beginning of the reign of Antichrist. The best interpreters (as Mr. Fleming, Sir I. Newton, Mr. Lowman, Dr. Doddridge, Bp. Newton, and Mr. Reader) are pretty well agreed that this reign is to be dated from about A. D. 756, when the Pope began to be a temporal power, (that is, in prophetic language, a beast) by assuming temporal dominion; 1260 years from this period will bring us to about A. D. 2000, and about the 6000th year of the world, which agrees with a tradition at least as ancient as the epistle ascribed to the apostle Barnabas (f 15.) which says, that " in six thousand years shall all things be accomplished."</ref>

F.A. Cox (Congregationalist) confirmed that this was the view of Sir Isaac Newton and others, including himself:

{{blockquote | The author adopts the hypothesis of Fleming, Sir Isaac Newton, and Lowman, that the 1260 years commenced in A.d. 756; and consequently that the millennium will not begin till the year 2016.<ref>Rev. F.A. Cox "Outlines of Lectures on the Book of Daniel" London: Westley and Davis (1833) 2nd edition, page 152.</ref>}}

[[Thomas Williams (1755–1839)|Thomas Williams]] also acknowledged that this was the predominant view among the leading Protestant theologians of his time:

{{blockquote | Mr. Lowman, though an earlier commentator, is (we believe) far more generally followed; and he commences the 1260 days from about 756, when, bv aid of Pepin, King of France, the Pope obtained considerable temporalities. This carries on the reign of Popery to 2016, or sixteen years into the commencement of the Millennium, as it is generally reckoned.<ref>Thomas Williams "The Cottage Bible and family expositor" Hartford: D.F. Robinson and H. F. Sumner (1837), vol. 2, page 1417.</ref>}}

The timeline was also printed in other denominational publications including Lutheran,<ref>[[Johann Friedrich Gleditsch]] "Nova [[Acta Eruditorum]]" in Latin. Leipzig (1739), no. VII, pars. I, page 302: "Accadamus ad Periodum III de phialis, qua: révélant rtatum Ecclefia:, temporibus Romani Imperii ultimis, quod per bertiam repradentatur; per ipfos 1260 annos, ab A. 756 ad 2016."</ref> Reformed,<ref>P. Meijer "Algemeene Vaderlandsche Letter-Oefeningen" Amsterdam: A. Van Der Kroe (1784) in Dutch, page 134: "Hierop werd de Paus het agtste Hoofd van Romen, en het tydperk, waarin hy zo blyven zou, eindigt omtrent het jaer 2016; of als men, (gelyk met reden gefchiedt,) de Profeetische jaeren rekent op 360 dagen, omtrent het jaer 2000; 't welk hy meent, dat de aenvang zal zyn van het duizendjaerig Ryk. FLEMING of Resurr. p. 120."</ref> Baptist,<ref>John Dowling "An Exposition of the Prophecies, Supposed by William Miller to Predict the Second coming of Christ, in 1843" Providence: Geo. P. Daniels (1840), page 125: "First Extract.—(Scott's Notes upon Rev. 11: 2.)—" The pope became universal bishop, A. D. 606, and was fully established as a temporal prince A. D. 756. (Mosheim says, 755.) Did we know exactly at what time to date the beginning of the 1260 years, we might show, with certainty, when they would terminate; but this would not consist with that wise obscurity, which always, in some respects, rests on prophecies, before they are fulfilled. The beginning of these years, however, cannot well be fixed sooner than A. D. 606, nor later than A. D. 756," page 126: "In his introductory remarks at the head of the same chapter, he says, "It will be proper to remark, that the period of a time, times and a half, mentioned in the 25th verse as the duration of the dominion of the little horn that made war with the saints, (generally supposed to be a symbolical representation of the papal power,) had most probably its commencement in A. D. 755 or 756, when Pepin, king of France, invested the Pope with temporal power."</ref> Unitarian (Socinian),<ref>Antoine-Augustin Bruzen de La Martinière "Cérémonies Et Coutumes Religieuses" Paris: PRUDHOMME Son. (1809) Vol. 10, in French, Page 126: "La troisième période représente l'état de l'empire Romain sous les Papes pendant 1260 ans, depuis 756 à 2016 : il trouve dans l'Apocalypse des preuves de jugement de Dieu contre le règne des Papes. Le septième siècle pronostique la destruction finale de Rome.</ref> and in countries with sizeable Protestant populations such as the United Kingdom, France, Germany, Netherlands and the United States.<ref>H. L. Chamberlain "Judah and Israel, or, The kingdom of the God of Heaven" San Francisco: The Bancroft Company (1888), page 216: "Many are still expecting his coming in the dim future, for those historical dates will not end until 2016 A.D."</ref>

Catholicon, a monthly Catholic publication, implied (1816) that this timeline was more accurate than the other predictions of the time:
{{blockquote | Lowman, who allowing the greatest latitude, comes in our opinion nearest to the truth, to the distant year 2016.<ref>"Catholicon" London: Keating, Brown and Keating (1816) vol. 111, no. XIV, Aug. 1816, page 50: "Lowman, who allowing the greatest latitude, comes in our opinion nearest to the truth, to the distant year 2016."</ref>}}

In 1870 the newly formed [[Kingdom of Italy]] annexed the remaining [[Papal States]], depriving the Pope of his [[temporal power (papal)|temporal]] rule. Unaware that Papal rule would be restored, (albeit on a greatly diminished scale) in 1929 as head of the [[Vatican City]] state, the historicist view that the Papacy is the Antichrist rapidly declined in popularity as one of the defining characteristics of the Antichrist (i.e. that he would also be a political temporal power at the time of the return of Jesus) was no longer met.

In spite of its one time predominance, the 2016 prediction was largely forgotten and no major Protestant denomination currently subscribes to this timeline.

=== 2300 year prophecy ===

[[Image:Ezrachonology.jpg|right|thumb|500px|'''Beginning of the ''70 Weeks'':''' The decree of Araxerses in the 7th year of his reign (457 BC) as recorded in Ezra marks beginning of ''70 weeks''. King reigns were counted from New Year to New Year following an 'Accession Year'. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October).]]
[[Image:2300days.jpg|right|thumb|500px|Seventh-day Adventist interpretation of the ''2300-day'' prophecy time line and its relation to the ''70-week'' prophecy]]
The distinctly Seventh-day Adventist doctrine of the divine [[investigative judgment]] beginning in 1844, based on the 2300 day prophecy of {{bibleverse||Daniel|8:14|KJV}}, relies on the day-year principle. The 2300 days are understood to represent 2300 years stretching from 457 BC, the calculated starting date of the [[70 weeks prophecy#Seventh-day Adventist interpretations|70 weeks prophecy]] based on the 3rd decree found in Ezra, to 1844.<ref>{{cite book
|title=Seventh-day Adventists Believe (2nd ed)
|publisher=Ministerial Association, [[General Conference of Seventh-day Adventists]]
|year=2005
|isbn=1-57847-041-2
|pages=358–359
}}</ref><ref>William Shea, "{{cite web|url= http://www.atsjats.org/publication_file.php?pub_id=94&journal=1&type=pdf |title=Supplementary Evidence in Support of 457 B.C. as the Starting Date for the 2300 Day-Years of Daniel 8:14 }}". ''[[Journal of the Adventist Theological Society]]'' 12:1 (Spring 2001), pp. 89–96.</ref>

The prophecy of 2300 days in Verse 14 plays an important role in [[Seventh-day Adventist eschatology]]. The Seventh-day Adventist Church traces its origins to the [[William Miller (preacher)|William Miller]], who predicted that the [[second coming]] of Jesus would occur in 1844 by assuming that ''the cleansing of the Sanctuary'' of Daniel 8:14 meant the destruction of the earth, and applying the day-year principle.

The prophetic time always uses the day-year principle, thus "2300 days" was understood to be 2300 years. Starting at the same time as the Prophecy of Seventy Weeks found in Chapter 9, on the grounds that the ''70 weeks'' were "decreed" (actually "cut off") for the Jewish people from the 2300-day prophecy. This beginning year is calculated to be 457 BC (see [[Prophecy of Seventy Weeks#Seventh-day Adventist interpretations|details here]]), then the end of the 2300 years would have been in 1844.

Although the Millerites originally thought that 1844 represented the end of the world, those who later became Seventh-day Adventist reached the conclusion that 1844 marked the beginning of a divine [[Investigative Judgment|pre-advent judgment]] called [[Heavenly Sanctuary|"the cleansing of the sanctuary"]]. It is intimately related to the [[history of the Seventh-day Adventist Church]] and was described by the church's prophet and pioneer [[Ellen G. White]] as one of the [[The Pillars of Adventism|pillars of Adventist belief]].<ref>White, E.G., "Counsels to Writers and Editors," pp. 30, 31 (Old Landmarks).</ref><ref>Venden, Morris, 1982, "The Pillars", Pacific Press, p. 13-15.</ref>

==Baháʼí Faith application==
=== Baháʼí recognition of the 2300 day-year prophecy ===

Followers of the [[Baháʼí Faith]] also recognize the Day-Year Principle and use it in understanding prophecy from the Bible. In the book, ''[[Some Answered Questions]]'', [[`Abdu'l-Bahá]] outlines a similar calculation for the 2300-year prophecy as given in the Christian section above. By applying the day-year principle, he demonstrates that the fulfillment of the vision of Daniel occurred in the year 1844, the year of the [[Báb]]'s declaration in Persia i.e. the starting date of the Baháʼí Faith.<ref>{{cite book
|title=Some Answered Questions
|publisher=US Baháʼí Publishing Trust
|year=1990
|page=42
}}</ref> This is the same year that the Millerites predicted for the return of Christ, and Baháʼís believe that William Miller's methodologies were indeed sound.

The prophecy states "For two thousand three hundred days; then the sanctuary shall be cleansed." (Daniel 8:14)
Baháʼís understand the "cleansing of the sanctuary" to be the restoration of religion to a state in which it is guided by authorities appointed by its Founder rather than by people who have appointed themselves as the authority.<ref name="Bahai1262">{{cite book
|title=The Prophecies of Jesus
|publisher=OneWorld Publications, Ltd, Oxford, UK
|year=1991
|page=82
}}</ref> (The leaders of Sunni Islam were self-appointed; the first 12 leaders of Shia Islam had been appointed through a chain of succession going back to Muhammad, but that chain ended after 260 years—see next section below.)
Thus Baháʼís believe that divinely-guided religion was re-established in 1844 with the revelation of the Báb, continued through the revelation of the Baháʼí founder ([[Baha'u'llah]]) and continues today through their [[Universal House of Justice]], elected according to the method described by Baha'u'llah.<ref name="Bahai1263">{{cite book
|title=The Covenant of Baha'u'llah
|publisher=George Ronald Publisher, Ltd, Oxford, UK
|year=1992
|pages=1–441
}}</ref>

Although Christians have generally expected their Messiah to appear somewhere in Judeo-Christian lands, Baháʼís have noted<ref>''Thief in the Night'', [[William Sears (Baháʼí)|William Sears]], George Ronald Publishers, Oxford, England (1992), ch. 18, p. 73.</ref> that Daniel himself was in Persia at the time the prophecy was made. He was in Shushan (modern day Susa or Shūsh, Iran), when he received his prophetic vision (Daniel 8:2). The Bab appeared 2300 years later in Shiraz, about 300 miles away from where Daniel's vision occurred.

=== Convergence of 1260-day prophecy and the 2300-day prophecy ===

The year 1260 was significant in Shia Islam, independently of any Biblical reference. The Shia branch of Islam followed a series of 12 Imams, whose authority they traced back to Muhammad. The last of these disappeared in the Islamic year 260 AH. According to a reference in the Qur'an,<ref>Quran 32:5</ref> authority was to be re-established after 1,000 years.<ref name="Bahai1261">{{cite book
|title=Dawn of Mount Hira
|publisher=George Ronald, Oxford, UK
|year=1976
|page=58
}}</ref> For this reason, there was widespread anticipation among Shi'ites that the 12th Imam would return in Islamic year 1260 AH. This is also the year 1844 AD in the Christian calendar. Thus both the [[Millerism|Millerites]] and the Shi'ites were expecting their Promised One to appear in the same year, although for entirely independent reasons.

Therefore, Baháʼís understand the 1260-day prophecies in both Daniel and in the Book of Revelation as referring to the year 1260 of the Islamic calendar<ref name="Bahai1260">{{cite book
|title=''Some Answered Questions''
|publisher=US Baháʼí Publishing Trust
|year=1990
|page=46
}}</ref> which corresponds to the year 1844 AD, the year the [[Báb]] pronounced himself to be a Messenger of God and the year that the Baháʼí Faith began.

=== Day-year principle in Revelation 9:15 (391 days) ===

Baháʼís have also applied the Day-Year principle to Rev. 9:15<ref>William Sears, ''Thief in the Night'', part 1, chap. 6, page 24, George Ronald Publisher, Oxford, UK 1961.</ref> which states, "And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men."

The slaying of "the third part of men" was interpreted by some Christian scholars<ref>{{Cite book |last=Guinness |first=H. Grattan (Henry Grattan) |url=https://archive.org/stream/approachingendof00guin#page/662/mode/2up |title=The approaching end of the age viewed in the light of history, prophecy, and science |date=1880 |publisher=London : Hodder and Stoughton |others=University of California Libraries |pages=662}}</ref><ref>Michael Paget Baxter, ''The Coming Battle'' (W. Harbert, Philadelphia, 1860).</ref> to refer to the fall of the Eastern Orthodox part of Christianity, centered on Constantinople in the year 1453 AD. (The other two-thirds being the Western Christian world, centered on Rome, and the southern part of the Christian world in North Africa, which was already under the dominion of Islam long before 1453.) Using the day-year principle, the formula gives 1+30+360 days = 391 days = 391 years after 1453. Adding 391 years to 1453 brings the prediction again to 1844, the same year as the 2300 day prophecy of Daniel 8.

Theoretically, this prophecy could be taken one step further, since there are accurate records of the dates of the start and end of battle for Constantinople. If "the hour" is taken to be 1/24th of a day, then, by the day-year principle, it would equate to 1/24 of a year i.e. 15 days. Since the battle of Constantinople lasted for several weeks, it is not possible to pin down the exact starting day of this 391-1/24-year prophecy, but if the formula is followed to this degree, it suggests the prophecy's fulfillment should have occurred sometime in May or June 1844.

=== Day-year principle in Daniel 12: 1290- and 1335-day prophecies ===

In addition, Baháʼís have applied the Day-Year principle to the two prophecies at the end of the last chapter of Daniel concerning the 1290 days (Dan 12:11) and the 1335 days (Dan 12:12).<ref>Michael Sours, ''The Prophecies of Jesus'', Appendix 7, pp. 201-204 (One World Publications, Oxford, UK, 1991.)</ref> The 1290 days is understood as a reference to the 1290 years from the open declaration of Muhammad to the open declaration of Baha'u'llah. The 1335 days is understood to be a reference to the firm establishment of Islam in 628 AD to the firm establishment of the Baháʼí Faith (the election of its Universal House of Justice) in 1963 AD.

== See also ==
* [[Abomination of desolation]]
* [[Christian eschatology]]
* [[Daniel 7]]
* [[Daniel 8]]
* [[Day-age creationism]]
* [[Four Horsemen of the Apocalypse]]
* [[Great Disappointment]]
* [[Historicism (Christianity)|Historicism]]
* [[Judgment day]]
* [[Premillennialism]]
* [[Prewrath]]
* [[Prophetic Year]]
* [[Posttribulation rapture]]
* [[Rapture]]
* [[Whore of Babylon]]

== References ==
{{Reflist|2}}

==Further reading==
Supportive:
* [[William H. Shea]], "Year-Day Principle – Part 1" (p67–104) and Part 2 (p105–110) in ''Selected Studies in Prophetic Interpretation''; Daniel and Revelation Committee Series, vol 1. Maryland: [[Biblical Research Institute]]/Review and Herald, rev edn, 1982. Part 1 has been called "arguably the [Adventist] church's best scholarly defense of the day-year principle."[https://web.archive.org/web/20091218092710/http://www.atoday.com/content/review-references-des-ford%E2%80%99s-new-book]
* Gerhard F. Hasel, "The Hebrew Masculine Plural for 'Weeks' in the Expression 'Seventy Weeks' in Daniel 9:24" (AUSS 31/2 [1993] 105–18).
* Frank W. Hardy, "The Hebrew Singular for 'Week' in the Expression 'One Week' in Daniel 9:27" (AUSS 32/3 [1994] 197–202).
* Desmond Ford, ''Daniel'' appendix (note the author has since changed his position – see below)

Undetermined:
* Kai Arasola, ''The End of Historicism'' (PhD thesis). This is a history, which includes the decline of use of the day-year principle

{{DEFAULTSORT:Day-Year Principle}}
[[Category:Christian eschatology]]
[[Category:Seventh-day Adventist theology]]
[[Category:Numerology]]
[[Category:Prophecy in Christianity]]
[[Category:Hermeneutics]]