prophecy
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The Mothman Prophecies-Richard Gere, Laura Linney, Alan Bates, dir. Mark Pelling | |
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New Covenant Prophecy Edition Internat. Bible Society | |
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BETH MOORE DANIEL DVD SET Lives Intergity Words Prophecy BIBLE STUDY NEW SEALED | |
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Mystic Places (1987,Hardcover) & Visions and Prophecies by Time-Life Books(1988, | |
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Prophecy of the Sisters by Michelle Zink 2010 | |
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Nostradamus: The Millenium & Beyond : The Prophecies... | |
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Karas: The Prophecy (DVD, 2006) | |
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It Is Written: Living in the End Time Prophecy Study Guides by mark finley | |
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LOT OF 11 PROPHECY IN THE NEWS MAGAZINES 2000- 2001 | |
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Mizuno Wave Prophecy New | |
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Harry Potter Bookmark Metal Set of 3 Firebolt Broom Golden Snitch Prophecy | |
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Prophecy of the Soul Sorcerer Vol.1 #1, Arcane Sep 1999 | |
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prophecy
What did Voldemort want the prophecy for in OotP?
In the Order of the Phoenix, they try to get Harry's prophecy. Why did Voldemort want it? Didn't he already know it? What would he be able to do once he got it? And what happens when it breaks?
Can someone please explain it?
Voldemort wanted the prophecy because he had not heard the full details of it. Snape had told him what he heard, which was only the partial prophecy. Voldemort wanted it so that he could hear exactly what he had to do to kill Harry, because according to the prophecy, Harry was to be a threat to Voldemort.
The prophecy did break, but it wasn't a big deal, because all the prophecies kept in the Department of Mysteries are just copies, not the actual ones.
What Voldemort didn't know was that the prophecy actually predicted Voldemort hearing half of the prophecy, so he would immediately find Harry Potter and kill him. But the part that Snape and Voldemort did not hear was that Voldemort would mark Harry as an equal, and that the only reason why neither could live while the other survived is because Voldemort would still think that he had to kill Harry, and Harry would want to kill Voldemort only for the safety of his friends and out of revenge for his dead parents.
Hope I explained it well! It's kind of hard to!
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Prophecy: What the Future Holds for You by Lindsay Harrison and Sylvia Browne... | |
0 Bid | US $2.59 | 34m |
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Satanic Curses JAPAN CD + DVD (Live in Bochum 2006) Mystic Prophecy | |
0 Bid | US $9.99 | 38m |
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Lot of 6 SIMON SCARROW Legion Series Roman Army Eagle's Prey, Hunts, Prophecy | |
0 Bid | US $14.95 | 58m |
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MEDICINE WOMAN 4 - Prophecy - Medwyn Goodall | |
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US $9.46 | 1h 5m |
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The Mothman Prophecies-Richard Gere, Laura Linney, Alan Bates, dir. Mark Pelling | |
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US $65.00 | 1h 17m |
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New Covenant Prophecy Edition Internat. Bible Society | |
0 Bid | US $.99 | 1h 37m |
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BETH MOORE DANIEL DVD SET Lives Intergity Words Prophecy BIBLE STUDY NEW SEALED | |
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US $99.99 | 1h 50m |
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Mystic Places (1987,Hardcover) & Visions and Prophecies by Time-Life Books(1988, | |
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US $6.83 | 2h 18m |
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Prophecy of the Sisters by Michelle Zink 2010 | |
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US $3.39 | 2h 49m |
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2 books-Prophecies of Heaven/Grant Jeffrey&Making Your Dreams Come True/Coleman | |
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US $2.90 | 3h 31m |
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A.A. Allen - Prophecy + The Road Of No Return + Think B | |
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Nostradamus: The Millenium & Beyond : The Prophecies... | |
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Party Stage Magic Trick Gimmick Magnetic Chip Prophecy | |
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Karas: The Prophecy (DVD, 2006) | |
0 Bid | US $4.99 | 4h 48m |
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It Is Written: Living in the End Time Prophecy Study Guides by mark finley | |
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US $22.41 | 4h 55m |
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LOT OF 11 PROPHECY IN THE NEWS MAGAZINES 2000- 2001 | |
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Mizuno Wave Prophecy New | |
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Harry Potter Bookmark Metal Set of 3 Firebolt Broom Golden Snitch Prophecy | |
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Prophecy of the Soul Sorcerer Vol.1 #1, Arcane Sep 1999 | |
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(3) VHS Horror Lot Prophecy 1979 Pumpkinhead 1988 Scarecrows 1988 **GREAT PRICE* | |
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Prophecy of the Soul Sorcerer #3b of 4, Arcane May 1999 | |
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BIBLE PROPHECIES by Tom Kuncl 1997 paperback book | |
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The Maya End Times: A Spiritual Adventure, Maya Prophecies for 2012 by... | |
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Prophecy of the Soul Sorcerer #3a of 4, Arcane May 1999 | |
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Prophecy of the Soul Sorcerer #1 of 4, Arcane May 1999 | |
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Lot of 3 Destiny, Rhapsody, & Prophecy by Elizabeth Haydon Paperbacks | |
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PROPHECY- UK Orig 30x40 1979--Shire, Frankenheimer | |
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the prophecy (dvd 1999 widescreen) | |
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The Mothman Prophecies (DVD, 2002) | |
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Psych Funk 45 CARETAKERS PROPHECY on South Park LISTEN | |
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PROPHECY Robert Foxworth, Talia Shire LOBBY CARD, 1979 | |
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(Part 1) Indigenous Native American Prophecy (Elders Speak part 1)
What's Hopi Prophecy Got to Do With 2012?
How’d you like to live in an enenvironment where you are surrounded on all sides by your enemies? I am not talking about Israel, but the Hopi Indian tribe. Less than 7,000 Hopi live within the Navajo reservation: within! And the Navajo were their avowed enemies. Maybe it was that constant danger, that need to rely upon the spiritual that led them to such mystical lifestyles. And may they have been wrong on one of their prophecies.
Hopi tradition says that we are living in the Fourth World.
According to legend, this fourth world will end an America will be destroyed in a spiritual conflict. Could they have forseen the Islamic-Christian conflict? Were they fore-telling of the war on terror , and if not, what spiritual conflict could they be speaking? The ancient elders go on to say that the spiritual conflict will be fought with material means and the destruction will be caused by radiation.
Dirty bomb?
Nuclear war?
But, the end of the prophecy says that those who survive this conflict will institute a new united world without racial or ideological division and under the one power of the Creator! Now that sounds like something worth surviving for, doesn’t it. I just don’t like what the prophecy says we’ll have to go through, but then no one likes any kind of pain do they?
About the Author
www.2012finalfantasy.com
ernie@lrchouston.com
if you want it to be then yes, I find that so many things over the years can equate to prophecies and predictions if we look between the lines. That's not to say that this isn`t the case though. I just rest in the fact that we shall not know when the time is here at the end.
Coffman Commentaries
There is not a single word in this prophecy that is not disputed; and we shall note some of these opinions; however, in the overall sense, there is not anything very hard about this prophecy. First we shall notice some of what we hold to be impossible interpretations of it.
(a) The critics who deny the trustworthiness and dependability of the holy Bible refer this prophecy to Antiochus Epiphanes in the Maccabean period about the year 160 B.C. The desolation is caused by Antiochus, and the anointed one is Onias III; and the passage is robbed of any reference whatever to the Messiah. “The objections to this type of interpretation are so serious that it cannot possibly be regarded as correct.”F8
(b) A second school of interpreters (the dispensationalists) has many shades of beliefs; but generally, they deny that the six things to be accomplished in Dan. 9:24 were achieved by Christ in his First Advent.
They interpose a gap between the 69th and 70th week and suppose that at the 2nd Advent of Christ, following the Church Age, the Christ will return and the seventieth week will resume at that time. The Scofield Bible gives a general presentation of this interpretation.
We cannot possibly accept such notions about this prophecy, principally because they nullify the great work of Christ in his atoning death, burial and resurrection. Also, Christ gave his blood for the church (Acts 20:28), which is ample proof of the absolute necessity and importance of the Church. Such premillennial theories as these are guilty of downgrading the Church and of stripping it of its genuine place in the economy of redemption.
THE TRUE INTERPRETATION
As Keil said, “Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ m the flesh, His Death, and the destruction of Jerusalem by the Romans in A.D. 70.
That this is indeed the true interpretation is plainly indicated by the words of Jesus Christ who definitely applied “the abomination” spoken of by Daniel as an event that would occur in the siege of Jerusalem, as prophesied by Christ repeatedly in Matt. 24; Mark 13; and Luke 21.
Furthermore, Christ warned the Christians that, “When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, then let them that are in Judea flee unto the mountains” (Matthew 24:15,16).
Many Christian commentators have pointed out that the Christians indeed heeded that warning. Eusebius tells how the Christians fled from Jerusalem when the Romans most unpredictably lifted their siege, a fact that even Josephus noted.F10 No Christian is said to have lost his life in the final destruction of Jerusalem.
Now, for the believer in Christ, one such indication from our Lord and Redeemer is worth more than thousands of human opinions. Since, therefore, Jesus Christ himself related this vision to the destruction of Jerusalem by the Romans, that settles it; and we may therefore reckon the destruction of Jerusalem by the Romans in 70 A.D. As an event that was indeed accomplished within the prescribed “seventy weeks” of this vision. That is what these verses actually say.
WHAT THE PROPHECY SAYS
Note that six things are to be accomplished within the seventy weeks:
1. To finish transgression.
2. To make an end of sins.
3. To make reconciliation for iniquity.
4. To bring in everlasting righteousness.
5. To seal up vision and prophecy.
6. To anoint the most holy. (as in Dan. 9:24).
“To finish transgression” is a reference to the fairness of Israel's sins culminating in their rejection of the Messiah. As a result of that “finishing” of their transgressions, they were judicially condemned and hardened, their city and religious economy destroyed, and the people scattered all over the world. For almost 2,000 years they disappeared as a nation; and, even with the revival of a modern “Israeli” today, it has no legitimate connection whatever with ancient Israel.
To make an end of sins?
This was accomplished when Christ condemned sin in the flesh. Only in Jesus Christ has there ever been any such thing as the absolute forgiveness of sins. This line alone makes it certain that Christ's coming is here foretold.
To make reconciliation for iniquity?
This means `to pardon, to blot out by means of a sin-offering, I.e., to forgive.'F11 Here is a certain reference to the atonement for human transgression wrought by Jesus Christ on Calvary, as a result of which reconciliation of men to God could occur. This is precisely the thing that restored the broken fellowship between man and his God. We are indebted to Thomson who tells us that the word used here, `To make an atonement,' is the technical word used fifty times in Leviticus for the offering of atoning sacrifice.F12
To bring in everlasting righteousness?
The only righteousness our poor world ever saw was the righteousness wrought by Christ. He is indeed the righteousness of God; there cannot possibly be any other source of it. The notion that this bringing in of everlasting righteousness could pertain to any other person that Christ is impossible of acceptance. This righteousness came from above; it did not rise out of the earth; Jesus brought it.
To seal up vision and prophecy?
We regard this as a figure referring to the confirmation of the ancient prophecies by their most marvelous fulfillment in the events of the ministry of Jesus Christ. Some 333 prophecies of the Old Testament pointing to the coming of Jesus Christ were most circumstantially fulfilled in his life, death, resurrection, etc.
To anoint the most holy?
This is so obviously a reference to Jesus Christ that we still marvel that the expression Most Holy is not capitalized, as in KJV or as in Douay which reads it, Saint of saints may be anointed. As we noted above, however, every word of this prophecy is disputed, and even Keil did not allow that this expression can refer to a person, making it a reference to some thing, not a person. Keil could not have so misunderstood this if he had consulted 1 Chr. 23:23, where without the article (the basis of Keil's rejection) the phrase applies to an individual. It is indeed applied most frequently to persons: to Aaron (Exodus 40:13), to Saul (1 Samuel 10:10), and to David (1 Samuel 16:3);F13 Therefore the ancient renditions of this place are correct. This understanding of it was accepted by the Jews, and the old Syriac translates this text, `To the Messiah, the Most Holy.'F14
The shenanigans of the critical community regarding the interpretation of this anointing were discussed by Keil. He noted that they refer all of this to the times of Maccabees or a little earlier, alleging that the “anointing” here refers to the consecration of the altar of burnt-offering which was restored by Zurabbel and Joshua, or to the consecration of the altar following its desecration by Antiochus Epiphanes. Keil stated categorically that, “None of these interpretations can be justified.”F15 To begin with, there were not any anointings during the era of the 2nd temple! “According to the definite uniform tradition of the Jews, the holy anointing oil did not even exist during the times of the second temple!”F16
These six things therefore pertain exclusively to the times of the First Advent of Christ and the setting up of his eternal kingdom.
Dan. 9:25 advances the prophecy by giving the “terminus a quem” for the seventy weeks, namely from the date of the commandment to restore and to rebuild the city of Jerusalem. This of course was somewhat subsequent to the end of the Babylonian captivity; and the difficulty is compounded by our ignorance of just exactly when that commandment went forth. It is not even known if this means the commandment “from God” or by some kingly edict. There are several proposals as to just exactly when we should begin counting the seventy weeks. There is another problem. The weeks, understood as “weeks of years” theory is widely accepted and generally taken for granted; and yet it has not been actually proved. The nearest thing we have to proof that these 490 days should actually be understood as 490 years derives from the fact that Christ identified this prophecy as reaching to 70 A.D., which definitely favors the day for a year understanding of it.
The big message in Dan. 9:25, from Daniel's viewpoint was that God definitely promised that “The city shall be built again … in troublous times.” For a city that had already lain in desolation for the better part of a century, this must have been welcome news indeed to the grieving prophet.
The whole seventy weeks were not to pass before Messiah came; that event would occur at the expiration of 69 weeks, interpreted by many as 483 years. Here again is the difficulty of any certainty as to what part of Jesus' life is reached by this calculation. His anointing (baptism) took place in A.D. 26; his death, burial, and resurrection in April of A.D. 30. Added to the uncertainty as to the “terminus a quem”, it is almost impossible to be dogmatically certain as to the exact times specified. Nevertheless there is great utility in the prophecy.
Thomson calculated the starting point of the “seventy weeks” as 445 B.C., relating it to a positive command for Nehemiah to build “the walls.” Allowing this, the 490 years would bring us to 32. A.D. (about the time, but not exactly the time, of Christ's Ascension); and the sixty-nine weeks would bring us to A.D. 25 (about the time of Christ's baptism, that is, his anointing).F17 No one can fail to be impressed with how nearly these calculations correspond to sacred occasions in the life of Our Lord. Allowing for the fact, that the seventy years of Israel's captivity turned about to be only about 68 or 69 years, one can see that such calculations as these commend themselves to many people.
Dan. 9:26 begins with the statement, “After the threescore and two weeks”; and the interesting thing is that there has been no previous mention of any “threescore and two weeks.” There is a mention of the seven weeks and three-score and two weeks (69 weeks); and therefore it is hard to resist the conclusion that perhaps a word has fallen out of the text here, thus making the meaning to be, “Now after the sixty nine weeks.” Some scholars have raised the question of a defective text here; and we are not personally able to evaluate such claims.
Nevertheless, it is perfectly clear that the 69th week takes us to “The Prince” who can be none other than the Christ.
The cutting off of “the prince” followed quickly upon the appearance of Christ in his ministry; and although the destruction of Jerusalem which is mentioned in Dan. 9:26 as something to be accomplished within the seventy weeks, it is not necessary to suppose that the seventieth week needed to be extended unduly to reach the actual terminal date of Jerusalem in 70 A.D. Christ indeed prophesied the total destruction of the city repeatedly, declaring that not one stone should be left on top of another within the temple complex itself, that her enemies would come and cast a trench about her and dash her little ones in pieces within her. True to the language of all the prophets, what God (or Christ) prophesied would happen was spoken of in the past tense, as something already done. That is why the destruction of Jerusalem was to be accomplished (in that sense) within the actual terminus of the seventy weeks.
It is apparent that in this interpretation, we have ignored altogether the “sixty and two weeks,” there being no way that we can discover any meaning in them. That they are indeed a part of the seventy weeks, and that they do not constitute a gap and an extension of the seventieth week to some far off end of time appearance, has been discerned by many scholars.
The destruction of Jerusalem is here plainly included in the seventy weeks; and we have interpreted this to mean that within that time, Christ indeed condemned the city to total destruction, a prophecy actually fulfilled nearly forty years after Christ spoke.
“Even unto the end …” would appear to be a reference to the end of the Jewish nation. That there could also be overtones of the final termination of human probation in this is also freely admitted.
Now, the prophecy in Dan. 9:27, to the effect that Christ should make the covenant firm with many for one week is a clear reference to the public ministry of Jesus Christ.
It is here called “a week,” indicating a seven year period; but with this limitation! He the Messiah was cut off “in the midst of the week,” that is after three and one half years, which corresponds exactly to the facts. The further references to the destruction of Jerusalem, “the flood,” and “the war,” etc. are prophecies of the great tribulations that should overwhelm Jerusalem at the times when her doom was executed by the armies of Vespasian and Titus in the year 70 A.D.
CONCERNING THE ABOMINATION OF DESOLATION
Jesus Christ interpreted this as an event that would be openly visible to all, saints and sinners alike; he associated it with the destruction of Jerusalem; and in the light of the fact that the destruction of that city was itself a type of the final holocaust on the eternal Judgment Day, and that many of the conditions existing in God's Israel prior to that event would also be manifested a second time in the New Israel prior to final Judgment, it appears that a second abomination of desolation shall occur in the final days of Adam's race on earth.
Exactly what was this “abomination of desolation?” Notice that there are two things in this, namely, abomination, and desolation.
The abomination referred to the gross pollution of the “holy place,” a reference to the temple sanctuary, or more properly, the Holy of Holies itself. This was to be the signal that indicated the approaching “desolation,” thus it is said that the desolation was to come upon the “wing” of abominations (note the plural), indicating that the desolations would be a direct result of the gross pollution of the holy place.
What happened? The Jewish people requested that a robber, named Barabbas, should be released to them instead of Christ (Mark 15:11); and it was appropriate that the consequences of such a choice should have been received by them making it. Josephus devotes twenty pages to a description of the sordid details of how a band of ruthless outlaw robbers took complete charge of the city, along with the entire temple complex, long before the Romans came, and who committed wholesale barbarity, rapines, plunderings, and murders, “over 12,000 of the nobility being brutally put to death, along with countless thousands of the common people. They even filled up the Holy of Holies itself with dead bodies! The robbers fell upon the people as upon a flock of profane animals and cut their throats in what place soever they caught them!”F18 Josephus commented on this thus: “I cannot but think that it was because God had doomed this city to destruction, as a polluted city, that he cut off those great defenders, namely, the nobility.”F19 In this connection Josephus also related how:
“There was a certain ancient oracle of those men (the Jews), that the city should be taken and the sanctuary burnt, by right of war, when a sedition should invade the Jews, and their own hands should pollute the temple of God.”F20
Bickersteth's discerning comment on this is that, “Their outrages against God were the special cause of the desolation of Jerusalem … theirs was the abomination that filled up the measure of their iniquities and caused the avenging power of Rome to come down upon them and crash them.”F21
Thus the Jews made the holy place desolate morally; and the Romans made it (and the city) desolate by their ruthless destruction of them.
Almost certainly, here is the portion of this prophecy that may be applied to the end of all things culminating in the Final Judgment.
Just as the Old Israel finally turned totally against God; so also shall it be in the final days of the New Israel when “the times of the Gentiles have been fulfilled.” Rev. 16 describes a time when the moral environment of the whole earth shall be corrupted in a near-total degree. It is of that period that Jesus asked, “When the Son of Man cometh, shall he find faith on the earth” (Luke 18:8). In Christ's multiple prophecy of the end of the world (Matthew 24:9-11), Christ warned that the ordinary upheavals of history such as wars and rumors of wars, floods, earthquakes, famines, etc. were not to be understood as “signs” of the end. The significant thing was what was happening among God's people themselves. When the time comes that the Church herself has forsaken the fundamentals of her faith in Christ, the abomination that makes desolate shall again appear in the “holy place,” in the last instance of it, in the Church herself. There are many shameful developments in the visible Christendom of our own times that are frightening!
All of this prophecy appears to this writer as clearly understandable except the matter of the 62 weeks which we cited above. What ever this may mean, granted that it could indeed be a faithful record of the sacred text, we have been unable to discover any means of arriving at a scriptural explanation of it.
There remains the strong possibility that “the sixty two weeks” was not originally a reference to a period of sixty-two weeks (no such period having been mentioned previously in the whole Bible), but rather to the “seven weeks and threescore weeks and two weeks” just mentioned in the previous verse, namely, the 69 weeks. Certainly, we are justified in the rejection of the irresponsible millennial views that are imported into the passage. Some things are simply not revealed; and, as far as we can discern, the matter of these alleged 62 weeks is one of them.
One thing stands out — these seventy weeks were about to be completed, as indicated by Christ's reference to the abomination that makes desolate, which was soon to be fulfilled. This was clearly stated by Christ.
Therefore, when Christ charged the Pharisees with being weather prophets who were nevertheless unable to “discern the signs of the times” (Matthew 16:3), it was most likely that one of the signs the Pharisees could not discern was that of the “seventy weeks” of Daniel approaching their termination.
_________
Anyone can take from these commentaries what they will–I'm only sharing them for your own research… ]]>