Covenantal View

Preterists and idealists have much in common in that they seem to reject the prophetic element the book of Revelation. However, in the preterist approach, Revelation was perceived to be describing the events surrounding the destruction of the Roman Empire (Gundry 2012). For example, Mark Hitchcock explains in his article “A Critique of The Preterist View”, that some scholars believe that the seven heads and seven kings, mentioned in 2 Revelations 17:9, are symbolic of a complete set of Roman rulers. The number seven, referenced in the scripture, is viewed as being an apocalyptic symbol for completeness. Though all four approaches agree, to some extent, that the book of Revelation contains symbolic

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Covenant and law are both prevalent themes that are used throughout the Old Testament of the Bible. A covenant is a binding contract in which “a kinship bond between two parties” is created when each party carries out assigned expectations established in the making of the covenant (Hahn and Bergsma 1). A law is a binding rule or regulation that is used to regulate the conduct of a community or group of people and is usually enforced by some kind of authority. There are many similarities and differences between covenant and law, and in some cases covenant and law can be connected so that one supports the other. This is especially true when talking about the Mosaic Law and God’s covenant with Israel. In these two items God creates expectations through the covenant, rules and regulations through the Law, and allows for covenant-maintenance by using both together rather than a simple law code.

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The passage of Scripture being discussed in the following paper is Daniel 7:1-14. This chapter consists of three literary sections, first, chaos by the sea (7:1-8) followed by the heavenly courtroom (7:9-14), concluding with the visions divine victory and interpretation (7:15-28) which will not be addressed in this paper. The Christian canon locates the book of Daniel within its prophetic writings, however, the Jewish canon includes it within, “the Writings.” The book of Daniel doesn’t necessarily fit in either category, as it is widely considered within the literary category of apocalyptic literature which the subsequent sections of this paper will explore further. Daniel can be divided into three sections, based on language: a Hebrew introduction (Ch. 1); an Aramaic section (Ch. 2-7); and a Hebrew section (Ch. 8-12). Within these three language divisions exist two literary sections, first, the Tales (Ch. 1-6) followed by the Visions (Ch. 7-12). These two sections, though existing within the language divisions appear to have no corresponding connection.

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The Book of Daniel is the only full-blown apocalyptic book in the Protestant recognized version of the Canon. A literary device divides the book into two halves. Chapters 1-6 are a collection of stories that introduces the reader to Daniel and three other Israelites as unwilling guests of the Babylonia Empire ruled by Nebuchadnezzar. The second half, Chapters 7-12 consists of apocalyptic imagery of deformed beasts and the heavenly court. The focus of this paper will be on chapter 7, which serves as a bridge of the two halves. Chapter 7 is the earliest of the visions as it identifies with the genre of 8-12 while through language and content it reverts to Daniel chapter 2. The linguistic break down is not as neat as the literary divide in

Daniel has much written in it about prophecy that correlates with the End Times prophecy in the book of Revelations. Daniel 9, in particular, talks a great deal about the seven years’ tribulation, otherwise known as the prophecy of seventy weeks. Daniel 9:20-23 says, “And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God …the man Gabriel, whom I had seen in the vision at the beginning, …informed me, …I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.” Daniel has already learned that Jeremiah’s prediction that Jerusalem would become and then continue to be stark and dismal for seventy years.

The Christ of the Covenants demonstrates the relationship between five covenants God instigated with Adam, Abraham, Noah, Moses, and David in the Old Testament, and how they are reflected in Jesus’ birth, death, and resurrection in the New Testament. In answering four basic questions, I discovered this main idea to be true time and time again. Robertson exhibits his vast knowledge of the subject with a concisely structured index outlining one clear point for the entire novel.

many times in different texts. Some scholars my say that the word covenants is hard to find a true meaning. You will hear the word covenant throughout the Old Testament. I think sometimes when we hear the word covenant only one or two covenants come to mind. There are many covenants throughout the Bible. I will attempt to define and explain five covenants. These five covenants are: Noahic Covenant, Abrahamic Covenant, Mosaic Covenant, Davidic Covenant and the Fifth Covenant or the (New Covenant). In these particular covenants we will find the promises God made with his people. In this paper I will attempted to answer questions which of these

Daniel was not disappointed this time. Gabriel immediately began to deal with that time prophecy. "Seventy weeks are determined upon thy people and upon thy holy city." Two important facts are revealed in these words of the angel. The word "determined" actually means "cut off" in the original Hebrew. But what were 70 weeks to be cut off of? Remember that this is the explanation of the mysterious conversation about the 2300 days. So the 70 weeks is cut off of the beginning of that time table and is assigned to Daniel's people, the Jews, for a certain purpose. The next words of Gabriel reveal why this particular period was set up for them. "To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to

According to the books of Daniel and Revelation, the tribulation period of judgment, will last 7 years. In a manner conforming to the messages in the bible, the Lord uses mercy to inform and prepare believers for a time period of misery known as the

As Lewis Chafer notes, continuity in the Bible is best shown through the fulfillment of prophecy (164). Christ is the fulfillment of the Old Testament prophecies. And the Second Coming of Christ is the expected fulfillment of the New Testament prophecies. In both cases, and throughout the Old and the New Testaments, "highways of prophecy" are directed towards Advents of Christ.

In his commentary on the book of Daniel, author Leon J. Wood states that “The book of Daniel presents two main benefits for its reader. In its historical section (chapters 1-6) it presents challenging truths and lessons for the Christian life.” Wood’s statement is the perfect precursor to the thesis of this essay. When he asserts that one of the main benefits of reading the Book of Daniel is that it provides merit in its truths and lessons, the most substantial truth any reader “should” obtain is the personhood of God and He is the guiding hand through Judah’s exile, which is depicted in chapters 1-6. When taken at face value, the stories and visions in the Book of Daniel seem to simply record and account for historical events during the sixth