RE: Judith (22 Feb 2015) "The 2300 Days of Daniel 8:14"

2300

Dan 8:11     And unto the prince of the host it exerteth itself, and by it taken away hath been the continual sacrifice, and thrown down the base of his sanctuary.
Dan 8:12     And the host is given up, with the continual sacrifice, through transgression, and it throweth down truth to the earth, and it hath worked, and prospered.
Dan 8:13     'And I hear a certain holy one speaking, and a certain holy one saith to the wonderful numberer who is speaking: Till when is the vision of the continual sacrifice, and of the transgression, an astonishment, to make both sanctuary and host a treading down?
Dan 8:14     And he saith unto me, Till evening -- morning two thousand and three hundred, then is the holy place declared right.

Dan 8:26     And the appearance of the evening and of the morning, that is told, is true; and thou, hide thou the vision, for it is after many days.'

Dan 12:6     and he saith to the one clothed in linen, who is upon the waters of the flood, 'Till when is the end of these wonders?'
Dan 12:7     And I hear the one clothed in linen, who is upon the waters of the flood, and he doth lift up his right hand and his left unto the heavens, and sweareth by Him who is living to the age, that, 'After a time, times, and a half, and at the completion of the scattering of the power of the holy people, finished are all these.'
Dan 12:11     and from the time of the turning aside of the perpetual sacrifice, and to the giving out of the desolating abomination, are days a thousand, two hundred, and ninety.
Dan 12:12     O the blessedness of him who is waiting earnestly, and doth come to the days, a thousand, three hundred, thirty and five.

We have shown in the previous teachings that the continual “sacrifice” referred to in Daniel chapter 8 pertains to the twice a day sacrifice of incense on the golden altar of incense, in the sanctuary and a short distance in front of God. These twice-daily sacrifices were not being performed in the destroyed Temple at the time of Daniel’s vision, but Daniel offered his sacrifice of prayer three times a day while in Babylon. Daniel and the Angels were quite disturbed upon hearing that the sacrifice would be inhibited for 2300 evening – morning in the last days. We have seen through the Scriptures that since the sacrifice of Yeshua, God has now set his name on the believer, and the sanctuary now dwells within each individual. The sacrifices on the golden altar are the prayers of the saints that are to be offered continually.

“2300” would be a description of not only the time, but also the meaning of this occurrence. I have looked throughout the concordances, and I cannot find any other Scripture that mentions the number 2300, except these in Daniel chapter 8. We do have at least two witnesses within this chapter, along with the witness of two credible holy angels. In addition, to solidify this fact, it is plainly stated to be true in verse 26.
Dan 8:26     And the appearance of the evening and of the morning, that is told, is true; and thou, hide thou the vision, for it is after many days.'
The turning aside, or taking away of the continual is also repeated in Daniel chapter 11 and chapter 12.

This time period of “2300 evening and the morning,” includes more than simply taking away the continual prayers of the saints. It also includes the “transgression,” which would be the sin, trespass and rebellion at that time. It will be a time of “astonishment,” causing horror, desolation, devastation and cause ruin and treading down of the believers, sanctuary and the heavenly host. It is the time that abomination results in desolation. After this 2300, “then the holy place will be declared right.”
Dan 8:13     'And I hear a certain holy one speaking, and a certain holy one saith to the wonderful numberer who is speaking: Till when is the vision of the continual sacrifice, and of the transgression, an astonishment, to make both sanctuary and host a treading down?

This time period most definitely refers to increments of days and cannot be interpreted as years. Now someone might claim some pattern of “2300” years, but that would not correspond directly to the interpretation of Daniel chapter 8. Genesis 1:5 tells us precisely that one day equals “an evening and there is a morning – one day.”
Gen 1:5     and God calleth to the light 'Day,' and to the darkness He hath called 'Night;' and there is an evening, and there is a morning -- day one.

2300 is also calculating two separate items, evenings and mornings. This would be like someone saying that they have 2300 apples and oranges. They are indicating that they have 2300 pieces of fruit and not 2300 of each fruit. This number is calculating the number of “continual’s,” which obviously refers to a nonstop sequence of events. Therefore, a time period encompassing 2300 consecutive evenings and mornings would be equivalent to 1150 days.

Knowing that this prophecy concerns 1150 days greatly helps in understanding how it fits in with other time related prophecies. But God doesn’t do anything by accident and the Holy Spirit specifically stated 2300 for a purpose. I might add that I could not find any other references in the concordances for 1150 days either. My sources for understanding, “Numbers in Scripture,” come from EW Bullinger (http://www.levendwater.org/books/numbers/number_in_scripture_bullinger.pdf), and “The Biblical Meaning of Numbers,” by Dr. Steven E Jones (http://gods-kingdom-ministries.net/teachings/books/the-genesis-book-of-psalms/#the-biblical-meaning-of-numbers-6337-tab). Both books understandably do not cover the number 2300. However, it is common practice to gain understanding from a word by breaking it down into its primary factors. The number 2300 can be reduced to factors: 23 × 5 X 5 X 2 X 2. The number that stands out and is probably the most defining number within these factors would be the number 23.

Twenty-Three (kaph-gimel) (SJ)
Death and Resurrection Life
To write twenty-three in Hebrew, they wrote two Hebrew letters: kaph-gimel. These signify the open palm in the act of lifting up—in this case, lifting up from death.
Twenty-three is the number of death and resurrection-life.
In Rom. 1:28-32 there are 23 things listed that are “worthy of death”:
28 And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 29 being filled with all unrighteousness (1), wickedness (2), greed (3), evil (4), full of envy (5), murder (6), strife (7), deceit (8), malice (9), they are gossips (10), 30 slanderers (11), haters of God (12), insolent (13), arrogant (14), boastful (15), inventors of evil (16), disobedient to parents (17), 31 without understanding (18), untrustworthy (19), unloving (20), unmerciful (21), 32 and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same (22), but also give hearty approval to those who practice them (23).
The 23rd time Noah is mentioned is in Gen. 7:23,
23 Thus He blotted out every living thing that was upon the face of the land, from man to animals to creeping things and to birds of the sky, and they were blotted out from the earth; and only Noah was left, together with those that were with him in the ark.
The 23rd time Jacob is mentioned is in Gen. 27:42,
42 Now when the words of her elder son Esau were reported to Rebekah, she sent and called her younger son Jacob, and said to him, “Behold, your brother Esau is consoling himself concerning you, by planning to kill you.”
The 23rd time Israel is mentioned is in Gen. 47:31, where he has just given instructions to Joseph concerning where to bury him when he died.
The 23rd time Joshua is mentioned is in Deut. 31:14,
14 Then the Lord said to Moses, “Behold, the time for you to die is near; call Joshua, and present yourselves at the tent of meeting, that I may commission him.”
The 23rd time Jerusalem is mentioned is in 2 Sam. 10:14, where David returned from battle after he had defeated the Arameans. Then another battle occurred, where another 700 charioteers and 40,000 horsemen were killed (vs. 18).
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Five (hey) (SJ)
Grace, Favor
Hey at the beginning of a Hebrew word means “the” or “behold.” In the middle of a word it signifies inspiration or revelation. At the end of the word it signifies “what comes from.”
Five is the number of grace, or favor. The number is found 318 times in the Bible. The number 318 is significant, because it is the number of armed servants in Abram's house who rescued Lot (Gen. 14:14). It is grace that rescues us and sets the captives free.
There were five sacrifices portrayed in Gen. 15:9 by which the promise to Abraham was secured: a heifer, a goat, a ram, a dove, and a pigeon. These typified Christ's sacrifice on the cross to secure the promises for mankind.
To bring grace in the Old Testament there were five offerings (Lev. 1-3): Burnt Offering, Sin Offering, Meal Offering, Trespass Offering, and Peace Offering, each representing a different aspect of Christ's sacrifice of Himself in the New Testament.
The fifth letter of the Hebrew alphabet is hey, which is spoken by breathing. When placed in the middle of a word, it indicates inspiration, something that is God-breathed. God put the hey in Abram's name to make him Abraham. He put the hey at the end of Sarai to make her Sarah. God also did this with Joshua, changing his name to Jehoshua (Num. 13:16).
This is the Grace that God give to us whereby we may receive the Holy Spirit.
The fifth time Noah's name is used is in Gen. 6:8, “But Noah found favor [Heb., chen, “grace”] in the eyes of the Lord.”
The fifth time the name Ruth is found in the Bible, it speaks of grace:
Ruth 2:2— And Ruth the Moabitess said to Naomi, “Please let me go to the field and glean among the ears of grain after one in whose sight I may find favor [Heb., chen, “grace”]. ” And she said to her, “Go, my daughter.”
The fifth time the name Boaz is found in the Bible, it also speaks of grace:
Ruth 2:8-10— Then Boaz said to Ruth, “Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not go on from this one, but stay here with my maids. 9 Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to touch you. When you are thirsty, go to the water jars and drink from what the servants draw.” 10 Then she fell on her face, bowing to the ground and said to him, “Why have I found favor [Heb. chen, “grace”] in your sight that you should take notice of me, since I am a foreigner?”
The fifth time that the book of 1 Samuel mentions David is in 1 Sam. 16:22,
22 And Saul sent to Jesse, saying, “Let David now stand before me; for he has found favor [Heb. chen, “grace”] in my sight.”
In 1 Sam. 17:40 David chose five smooth stones with which to fight the Philistine giant, Goliath. This was because Goliath represents the world's oppressive system, as well as the “giants” in our own lives that keep us in bondage to sin. David's actions set forth the idea that only by Grace—the indwelling of the Holy Spirit—can these giants be overcome, setting us free from the sins of the flesh.

ITS SPIRITUAL SIGNIFICANCE (EB)
FIVE
Father , Son, Spirit, Creation, Redemption. These are the five great mysteries, and five is therefore the number of GRACE.
the word for "the heavens" is Mym#h (Ha-shemayeem), the gematria of which is 395, a multiple of five.
The gematria of h cariV (grace) is 725, a multiple of the square of five (52x29).
The numerical value of the words "My grace is sufficient for thee" ('Arkei soi h cariV mou) is 1845, of which the factors are 5 x 32 x 41. (See pp. 76,77.)
        Grace means favour. But what kind of favour? for favour is of many kinds. Favour shown to the miserable we call mercy; favour shown to the poor we call pity; favour shown to the suffering we call compassion; favour shown to the obstinate we call patience: but favour shown to the unworthy we call GRACE! This is favour indeed; favour which is truly Divine in its source and in its character. Light is thrown upon it in Romans 3:24, "being justified freely by His grace." The word here translated "freely" occurs again in John 15:25, and is translated "without a cause" ("they hated me without a cause"). Was there any real cause why they hated the Lord Jesus? No! Nor is there any cause in us why God should ever justify us. So we might read Romans 3:24 thus: "Being justified without a cause by His grace." Yes, this is grace indeed,—favour to the unworthy.
        It was so with Abram. There was no cause in him why God should have called him and chosen him! There was no cause why God should have made an unconditional covenant with him and his seed for ever. Therefore the number five shall be stamped upon this covenant by causing it to be made with five sacrifices—a heifer, a goat, a ram, a dove, and a pigeon (Gen 15:9). See pp. 54, 113.
        It is remarkable, also, that afterwards, when God changed Abram's name to Abraham (Gen 17:5), the change was made very simply, but very significantly (for there is no chance with God), by inserting in the middle of it the fifth letter of the alphabet, h (Hey), the symbol of the number five, and Mrb), Abram, became Mhrb) AbraHam (Gen 17:5). All this was of grace, and it is stamped with this significance. It is worthy of note that this change was made at a particular moment. It was when Abraham was called to "walk before" God in a very special manner. He was to look for the promised "seed" from no earthly source, and thus he was to "walk by faith and not by sight." It was at this moment that God revealed Himself for the first time by His name of EL SHADDAI, i.e. the all bountiful One! able to supply all Abraham's need; able to meet all his necessities; able to do for him all that he required. How gracious! How suitable! How perfect! It is the same in 2 Corinthians 6:17, 18, when we are called, as Abraham was, to "come out," to "be separate," and walk by faith with God. He reveals himself (for the first time in the New Testament) by the same wonderful name, "Ye shall be My sons and daughters, saith the Lord ALMIGHTY"!—able to support and to sustain you; able to supply all your need. This is grace.

Two (beth) (SJ)
Division, Double Witness
Beth is a house or household in Hebrew. God established the household with Adam and Eve, two people in a marriage. This provided direction, a double witness in the family to know the will of God. It takes two points to make a line and establish direction.
The number two signifies either division or a double witness. God established two covenants in the Bible, first as a double witness of truth, but also to establish direction. Going from the Old Covenant to the New Covenant shows a progression of revelation from the lesser to the greater.
This same principle is found with Hagar and Sarah, Ishmael and Isaac, with Jacob and Israel, with David and Saul, and (in the New Testament) in the contrast between Saul and Paul. In each case, there is division with a resulting conflict between the two characters, yet also God establishes the pattern of moving from one point to another.

ITS SPIRITUAL SIGNIFICANCE (EW)
TWO
        We now come to the spiritual significance of the number Two. We have seen that One excludes all difference, and denotes that which is sovereign. But Two affirms that there is a difference—there is another; while One affirms that there is not another!
        This difference may be for good or for evil. A thing may differ from evil, and be good; or it may differ from good, and be evil. Hence, the number Two takes a two-fold colouring, according to the context.
        It is the first number by which we can divide another, and therefore in all its uses we may trace this fundamental idea of division or difference.
        The two may be, though different in character, yet one as to testimony and friendship. The Second that comes in may be for help and deliverance. But, alas! where man is concerned, this number testifies of his fall, for it more often denotes that difference which implies opposition, enmity, and oppression.*
            * Like many other words; e.g., the verb "prevent" meant originally for one to get before another. But because whenever one man got before another it was always to the hindrance and hurt of that other, the word gradually took on the meaning to hinder, and thus testifies of man's fall. So with the word simple: it meant originally sincere, open, honest. But in man's judgment, any one who so acts is a fool. Hence, man soon came to use the word simple as denoting a very foolish person! So in the French with the word chef, which means "chief." But as man makes "a god of his belly" he who can best gratify its lusts has a unique claim to this word.
        When the earth lay in the chaos which had overwhelmed it (Gen 1:2), its condition was universal ruin and darkness. The second thing recorded in connection with the Creation was the introduction of a second thing—Light; and immediately there was difference and division, for God DIVIDED the light from the darkness.
        So the second day had division for its great characteristic (Gen 1:6). "Let there be a firmament in the midst of the waters, and let it DIVIDE the waters from the waters." Here we have Division connected with the second day.
        This great spiritual significance is maintained throughout the Word of God. Of course we cannot recognise any human arrangements or divisions of books, chapters, or verses, etc. We can take only that division, order, and arrangement which is Divine.
        The second of any number of things always bears upon it the stamp of difference, and generally of enmity. second statement in the Bible. The first is—
            Gen 1:1: "In the beginning God created the heaven and the earth."
            The second is, "And the earth was [or rather became] without form and void."
        Here the first speaks of perfection and of order. The second of ruin and desolation, which came to pass at some time, and in some way, and for some reason which is not revealed.

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Both Dr. Jones and Bullinger agree that using any specific number as a factor of a larger number, affects that larger numbers meaning. When you have a number multiplied by itself, that expresses the essence of the significance of that number. Therefore in our example, both the two (division) and the five (grace) increases both of their emphasis. Add the number 23 (death and resurrection life) and you end up greatly increasing that same message. Death and life are definitely mankind’s ultimate division, and resurrection would be mankind’s greatest gift of grace.

Therefore, in this vision 2300 means that within 1150 days there is a time period of “death and resurrection coupled with a significant amount of division and grace.” This will all be focused against the prayers of the saints, their physical “Temples” (physical bodies), and the righteous heavenly host. Defeat, death and resurrection will be abundant with an overriding of division and grace. This is the abomination of desolation spoken of by Daniel the prophet.

Continued in Chapter 12:  The Abomination