Usuário:Elderson Félix/Princípio Dia-Ano

Origem: Wikipédia, a enciclopédia livre.

O princípio dia-ano ou princípio um dia por um ano é um método de interpretação de profecias bíblicas na qual a palavra dia em profecia é simbólica para um ano. É usado principalmente pela escola de interpretação profética historicista. É sustentada pela Igreja Adventista do Sétimo Dia, pelas Testemunhas de Jeová, alguns pentecostais e os Cristadelfianos.[1] O princípio dia-ano também é usado na Fé Bahá'í.

Base Bíblica[editar | editar código-fonte]

Os proponentes do princípio, tais como os Adventistas, alegam que existem três precedentes principais nas Escrituras:[2]

  1. Números 14:34. Os israelitas iriam vaguear no deserto por quarenta anos no deserto, um ano para cada dia gasto pelos espias em Canaã.
  2. Ezequiel 4:5-6. É ordenado ao profeta Ezequiel que se deite sobre seu lado esquerdo por 390 dias, seguido por seu lado direito por 40 dias, para simbolizar o número de anos equivalente à punição em Israel e em Judá, respectivamente.
  3. Daniel 9:24-27. Esta é conhecida como a Profecia das Setenta Semanas. A maioria dos estudiosos entendem que a passagem se refere a 70 "setes" ou "septetos" de anos, que dá um total de 490 anos. No entanto, muitos estudiosos não historicistas não veem o princípio dia-ano como sendo necessário para esta interpretação, como "septeto" não é a palavra hebraica usual para o período de tempo "semana".

Jon Paulien tem defendido o princípio de uma perspectiva de uma teologia sistemática, não estritamente apenas da Bíblia.[3]

História[editar | editar código-fonte]

Esta visão era reconhecida pelos judeus[4] como visto em Daniel 9:24-27, visto também no uso do princípio dia-ano por Jesus em Lucas 13 versos 31-33, e na igreja primitiva.[5] O princípio dia-ano foi usado pela primeira vez em uma exposição cristã no ano 380 AD por Ticônio, que interpretou os três dias e meio de Apocalipse 11:9 como três anos e meio, escrevendo 'três dias e meio; que são, três anos e seis meses ('dies tres et dimidium; id est annos tres et menses sex').[6] No quinto século Fausto de Riez deu a mesma interpretação de Apocalipse 11:9, escrevendo 'três dias e meio que correspondem a três anos e seis meses' ('Tres et dimidius dies tribus annis et sex mensibus respondent),[7] e em cerca de 550 Primasius também deu a mesma interpretação, escrevendo 'é possível entender os três dias e meio como três anos e seis meses' ('Tres dies et dimidium possumus intelligere tres annos et sex menses').[7] A mesma interpretação de Apocalipse 11:9 foi dada por expositores cristãos posteriores como Bede (730 AD), Anspert, Arethas, Haymo[desambiguação necessária], e Berengaud (todos do nono século).[7] Primasius parece ter sido o primeiro a apelar diretamente a passagens bíblicas prévias para substanciar o princípio, referindo-se a Números 14:34 em apoio a sua interpretação dos três dias e meio de Apocalipse 11:9.[8] Haymo e Bruno Astensis justificam isto pelo caso paralelo de Ezequiel deitado em seu lado 390 dias, para significar 390 anos; - isto é um dia por um ano.[9] Reformadores Protestantes estavam bem estabelecidos no princípio dia-ano e também foi aceito por muitos grupos, ministros e teólogos cristãos.[10][11][12]

Outros que expuseram a interpretação foram John Wycliffe, John Knox, William Tyndale, Martinho Lutero, João Calvino, Ulrich Zuínglio, Felipe Melanchthon, Sir Isaac Newton, Huss, John Foxe, John Wesley, Jonathan Edwards,[13] George Whitefield, Charles Finney, C. H. Spurgeon, Matthew Henry, Adam Clarke, Albert Barnes, E. B. Elliot, H. Grattan Guinness, e Bispo Thomas Newton como expoentes desta escola.[14]

Aplicação Historicista Cristã[editar | editar código-fonte]

Profecia dos 490 anos[editar | editar código-fonte]

Daniel 9 contém a Profecia das Setenta Semanas. Mesmo que nem a palavra "dia" nem a palavra "ano" apareçam no texto, comentaristas historicistas e a maioria dos teólogos reformadores, interpretam os 490 como anos.

Profecia dos 1260 anos[editar | editar código-fonte]

Linha do tempo da profecia de "tempo, tempos e metade de um tempo", 1260 dias ou 42 meses no Adventismo historicista.

Intérpretes historicistas tem compreendido usualmente o "tempo, tempos e metade de um tempo", "1260 dias" e "42 meses" mencionados no livro de Daniel e Apocalipse como sendo referências para representar os 1260 anos.[15]

Estes períodos de tempo aparecem sete vezes na escritura:

  • [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Daniel:7:25| Daniel:7:25–NIV]], "tempo, tempos e metade de um tempo".
  • [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Daniel:12:7| Daniel:12:7–NIV]], "tempo, tempos e metade de um tempo".
  • [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Revelation:11:2| Revelation:11:2–NIV]], "42 meses".
  • [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Revelation:11:3| Revelation:11:3–NIV]], "1260 dias".
  • [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Revelation:12:6| Revelation:12:6–NIV]], "1260 dias".
  • [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Revelation:12:14| Revelation:12:14–NIV]], "tempo, tempos e metade de um tempo".
  • [[:s:Tradução Brasileira da Bíblia//Erro: tempo inválido#Revelation:13:5| Revelation:13:5–NIV]], "42 meses".

Historicistas usualmente acreditam que os "1260 dias" se estenderam pela Idade Média e concluíram-se no início da Era Moderna. Apesar de muitas datas terem sido propostas para o início e o fim dos "1260 dias", algumas interpretações têm sido mais populares do que outras. A maioria dos historicistas através da história tem identificado os "1260 dias" como sendo cumprido por um ou mais dos seguintes espaços de tempo:[16]

  • 312 AD a 1572
  • 538 AD a 1798[17]
  • 606 AD a 1870[18]
  • 756 AD to 2016[19]

The Millerites, like the earlier Bible students of the Reformation and post-Reformation eras, and the Seventh-day Adventists, [20] understand the 1260 "days" to be the period from AD 538 to 1798 when the papacy ruled in Rome.[21][22] This period began with the defeat of the Ostrogoths by the general Belisarius and ended with the successes of Napoleon of France; specifically, the capture of Pope Pius VI by general Louis Alexandre Berthier in 1798.

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 of the Papal States. However, his introductory comments on Daniel 7 added 756 as an alternative commencement date.[23] Based on this, 19th century commentators anticipate the end of the Papacy in 2016:

“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!" [24][25]

Of the five areas of the Bible which mention this timeline,[26] only Revelation 11:9-12 adds a brief 3½ more years to the end of this 1260 year period.[27] If added to 2016, this would bring us to the fall of 2019 for the commencement of the Eternal Kingdom. 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.[28] This may be due in part, to uncertainty as to who or what the two witnesses of the Book of Revelation represent.

2300 year prophecy[editar | editar código-fonte]

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).
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 Predefinição:Bible verse, 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 based on the 3rd decree found in Ezra, to 1844.[29][30] 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, 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 2300 days are interpreted as 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 details here), so that 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 pre-advent judgment called "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 pillars of Adventist belief.[31][32]

Baha'i Application[editar | editar código-fonte]

Baha'i Recognition of the 2300 Day-Year Prophecy[editar | editar código-fonte]

Baha'is 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 Baha'i Faith.[33]This is the same year that the Millerites predicted for the return of Christ, and Baha'is 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) Baha'is 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.[34] (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 Baha'is believe that divinely-guided religion was re-established in 1844 with the revelation of the Báb, continued through the revelation of the Baha'i founder (Baha'u'llah) and continues today through their Universal House of Justice, elected according to the method described by Baha'u'llah.[35]

Although Christians have generally expected their Messiah to appear somewhere in Judeo-Christian lands, Baha'is have noted[36] that Daniel himself was in Persia at the time the prophesy 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[editar | editar código-fonte]

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, authority was to be re-established after 1,000 years.[37] 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 Millerites and the Shi'ites were expecting their Promised One to appear in the same year, although for entirely independent reasons.

Therefore, Baha'is understand the 1260-day prophecies in both Daniel and in the Book of Revelation as referring to the year 1260 of the Islamic calendar [38] which corresponds to the year 1844 AD, the year the Báb pronounced himself to be a Messenger of God and the year that the Baha'i Faith began.

Day-Year Principle in Revelation 9:15 (391 Days)[editar | editar código-fonte]

Baha'is have also applied the Day-Year principle to Rev. 9:15[39] 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[40][41] 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[editar | editar código-fonte]

In addition, Baha'is 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).[42] 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 Baha'i Faith (the election of its Universal House of Justice) in 1963 AD.

See also[editar | editar código-fonte]

References[editar | editar código-fonte]

  1. ↑ Roberts, Robert, Thirteen Lectures On The Apocalypse, Lecture 10, 1921.
  2. ↑ «Seventh-day Adventists Believe - An Exposition of the Fundamental Beliefs of the Seventh-day Adventist Church, 2nd edition». Ministerial Association, General Conference of Seventh-day Adventists. 2005. 48 páginas. 
  3. ↑ Jon Paulien, "A New Look at the Year-Day Principle", talk at the 2008 Evangelical Theological Society meetings
  4. ↑ Froom, L. E. (1950). Prophetic Faith of Our Fathers. 1 & 2. [S.l.]: Review and Herald. pp. 889 and 124 
  5. ↑ Froom, L. E. (1950). Prophetic Faith of Our Fathers. 1. [S.l.]: Review and Herald. pp. 170, 174–76 
  6. ↑ Elliott, EB (1862). Horae Apocalypticae. III fifth ed. [S.l.: s.n.] p. 279 
  7. ↑ a b c Elliott, EB (1862). Horae Apocalypticae. III fifth ed. [S.l.: s.n.] p. 280 
  8. ↑ Prismasius; Elliott, EB (1862). Horae Apocalypticae. III fifth ed. [S.l.: s.n.] p. 280. 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 
  9. ↑ Elliott, EB (1862). Horae Apocalypticae. III fifth ed. [S.l.: s.n.] p. 281 
  10. ↑ du Ion, Francois (1596). The Apocalyps. [S.l.: s.n.] p. 124 
  11. ↑ Nigrinus. Antichrists Grundtliche Offenbarung. [S.l.: s.n.] p. fils 28v,29r 
  12. ↑ Burr, Aaron. The Watchman's Answer to the Question, What of the Night. [S.l.: s.n.] p. 21 
  13. ↑ http://www.reformed.org/books/edwards/redemption/index.html?mainframe=/books/edwards/redemption/index_hisred.html
  14. ↑ S. Gregg, "Revelation: Four Views," Nashville: Thomas Nelson Pub, 1997, p. 34.
  15. ↑ Seventh-day Adventists Believe (2nd ed). [S.l.]: Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 184–185. ISBN 1-57847-041-2 
  16. ↑ Leroy Edwin Froom, The Prophetic Faith Of Our Fathers, volume II (1948) pages 784, 787; volume III (1946) pages 744-745; volume IV (1982) pages 392, 395-397, 399-400
  17. ↑ 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."
  18. ↑ Edward Bishop Elliott in his four-volume Horae Apocalypticae regarded the prophetic periods as representing the same temporal period, 606 - 1866CE. 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. (see 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 says another interesting, if problematic, illustration is Isaiah 20:2-3 where 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.
  19. ↑ 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”
  20. ↑ http://www.adventistbiblicalresearch.org/documents.htm#prophecy, What Prophecy Means to This Church, Frank B. Holbrook, Ministry, July 1983
  21. ↑ The Great Controversy by Ellen White, p266. "Chap. 15 - The Bible and the French Revolution"
  22. ↑ Seventh-day Adventists Believe (2nd ed). [S.l.]: Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 184–185. ISBN 1-57847-041-2 
  23. ↑ 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.“
  24. ↑ Freeborn Garretson Hibbard “Eschatology: Or, The Doctrine of the Last Things” New York: Hunt & Eaton (1890) page 84
  25. ↑ D. D. Whedon “The Methodist Quarterly Review” New York: Carlton & Porter (1866) Article V page 256
  26. ↑ Daniel 7:25, Daniel 12:7, Revelation 11:2-3, Revelation 12:6,14 and Revelation 13:5
  27. ↑ The 3½ days follow the 42 months or 1260 days (representing years) mentioned in verses 2 and 3.
  28. ↑ 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.”
  29. ↑ Seventh-day Adventists Believe (2nd ed). [S.l.]: Ministerial Association, General Conference of Seventh-day Adventists. 2005. pp. 358–359. ISBN 1-57847-041-2 
  30. ↑ William Shea, "Predefinição:Pdflink". Journal of the Adventist Theological Society 12:1 (Spring 2001), p89–96
  31. ↑ White, E.G., "Counsels to Writers and Editors," pp. 30, 31 (Old Landmarks)
  32. ↑ Venden, Morris, 1982, "The Pillars", Pacific Press, p. 13-15
  33. ↑ Some Answered Questions. [S.l.]: US Baha'i Publishing Trust. 1990. 42 páginas 
  34. ↑ The Prophecies of Jesus. [S.l.]: OneWorld Publications, Ltd, Oxford, UK. 1991. 82 páginas 
  35. ↑ The Covenant of Baha'u'llah. [S.l.]: George Ronald Publisher, Ltd, Oxford, UK. 1992. pp. 1–441 
  36. ↑ Thief in the Night, William Sears, George Ronald Publishers, Oxford, England, 1992 Chap 18, pg 73
  37. ↑ Dawn of Mount Hira. [S.l.]: George Ronald, Oxford, UK. 1976. 58 páginas 
  38. ↑ Some Answered Questions. [S.l.]: US Baha'i Publishing Trust. 1990. 46 páginas 
  39. ↑ William Sears, Thief in the Night, Part 1, Chap 6, pg 24 George Ronald Publisher, Oxford, UK 1961
  40. ↑ H. Grattan Guinness, The Approaching End of the Age (1880, Hodder and Stoughton, London) at http://archive.org/stream/approachingendof00guin#page/662/mode/2up
  41. ↑ Michael Paget Baxter, The Coming Battle (W. Harbert, Philadelphia, 1860)
  42. ↑ Michael Sours, The Prophecies of Jesus, Appendix 7, pgs 201-204 (One World Publications, Oxford, UK, 1991)

Further reading[editar | editar código-fonte]

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."[1]
  • 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

External links[editar | editar código-fonte]

Obtida de "https://pt.wikipedia.org/w/index.php?title=Usuário:Elderson_Félix/Princípio_Dia-Ano&oldid=42277941"