File Submitter: DSaw
File Submitted: 25 Nov 2011
File Updated: 02 Jan 2012
File Category: Dictionaries
Author: Charles Daubuz
e-Sword Version: 9.x - 10.x
Suggest New Tag:: Symbolic, Symbolical. Prophetic study, Revelation, Daubuz
This is from a PDF that LarryG uploaded to this site and caught my eye Thank You LarryG
To anyone studying Prophecy and especially Revelations this is will be a good addition to your study Library
Below is an entry from A symbolical Dictionary its one of the longer entries but I think it a good preview and will Give a good Idea about the module
EXPLANATORY OF THE
GENERAL SIGNIFICATION OF THE PROPHETIC SYMBOLS,
ESPECIALLY THOSE USED IN THE
REVELATION OF ST. JOHN.
" THE language of symbols is not of arbitrary or uncertain signification, but is interpretable upon fixed principles, to ascertain and define which, is the first duty of a commentator, as the judicious application of that language to the events of history, is the second."— Cuninghame on the Apocalypse.
Here is an entry from A symbolic dictionary by Charles Daubuz
Concerning the Terms of Time, in the symbolical language, are the following words of Artemidorus, in Lib. ii. c. 75;
"Days, months, and years have not always their proper signification; for months are sometimes denoted by years, and days too; and years and days by months; and months and years by days. But that this may not become doubtful; when years are mentioned, if they be proportionable and suitable they may be accounted as years; but if many, as months; if over many, as days. The same rule holds reciprocally for days; for if they be many, let them be accounted as days; if less, as months; if few, as years: likewise of months, let them be taken according to the present occasion. Now whether there is occasion or not, and what it is, will be shewn, over and besides the due proportion of life, by the age of the dreamer; and in other cases, by the consideration of the necessity."
From these words it appears that, in the symbolical language, the aforesaid terms of time are symbolical, and sometimes by the said rule literal, and that the said terms are in the said language synonymous, as they are also in the Oriental languages. And thus, in the Sacred Writings, a day in some places is put for a year; as in Num 14:34; Ezek 4:4, 6.
This practice seems to have risen, either from days and years being all one in the primitive state of the world, or else from the ignorance of men at first in settling words to express the determined spaces of time. A day with them was a year; a month a year; three months a year; four months a year; six months a year, as well as the whole yearly revolution of the sun.
It is worth observing, that the Egyptians, from whom the symbolical language did chiefly come at first, were involved in this uncertainty, and gave the name of year to several sorts of revolutions of time, or determined spaces thereof. John Malela, who in his work has copied more ancient authors, says plainly, that they called a day a year.f1 The day is a period and revolution; and so it is an ἐνιαυτὸς, a year. From the same author, and several others,f2it appears also that they accounted a month a year.
Plutarch f3 and Diodorus f4 say, that four months, or a season, were called a year.
As for the revolution of the sun, which is done in that space of time which we call a year, it was called by them the year of the sun, or, in other words, the year of God. F5 Hence a full year is called by Virgil a great year;f6 and the year of Jupiter by Homer.f7
As for other nations, some barbarians, as Plutarch says,f8 had years of three months; as also the Arcadians among the Greeks, if we may stand to the testimony of Plinyf9 and Censorinus.f10 But Plutarch says they made them of four months: and these two last authors say, the Carians and Acarnanians made their years of six months.
Terms of time being thus ambiguous amongst the ancients, they must, in the symbolical language, be by the rule of proportion determined by the circumstances. Thus if days were mentioned of a matter of great importance and duration, they must be explained by solar years, or full years: if years were spoken of a mean subject, as of the persons of men, and seemed to be above proportion, they must be explained of so many diurnal years, or common days. This is evidently the principle of Artemidorus, who finds mysteries in all numbers, and all expressions determining spaces of time.
Upon this also are grounded Joseph's expositions upon the dreams of the chief butler and chief baker. For otherwise three branches should rather signify three distinct springs, or solar years, as the seven ears of corn in Pharaoh's dream portended seven distinct crops, and by consequence seven solar years. But the subject matter altered the property. Pharaoh's dream concerned the whole nation, the king being a representative of the people: but the chief butler's dream concerned only his own person.
The way of the symbolical language, in expressions determining the spaces of time, may be yet set in a plainer light from the manner of predictions, or the nature of prophetical visions. For a prophecy concerning future events is a picture or representation of the events in symbols; which being fetched from objects visible at one view, or cast of the eye, rather represent the events in miniature, than in full proportion; giving us more to understand than what we see. And therefore, that the duration of the events may be represented in terms suitable to the symbols of the visions, the symbols of duration must be also drawn in miniature. Thus, for instance, if a vast empire, persecuting the Church for 1260 years, was to be symbolically represented by a beast, the decorum of the symbol would require, that the said time of its tyranny should not be expressed by 1260 years; because it would be monstrous and indecent to represent a beast ravaging for so long a space of time, but by 1260 days. And thus a day may imply a year; because that short revolution of the sun bears the same proportion to the yearly, as the type to the antitype.
In the symbolical language objects also of extended quantity may be used to represent time, which is only successive; as in the aforesaid dream of Pharaoh's chief butler, the three branches of the vine are explained by Joseph to signify three days. In that of the chief baker, the three baskets signified three days.
In the dreams of Pharaoh, the seven good kine and the seven lean kine portended so many years of plenty and famine; as did also the seven good ears, and the seven bad ears of corn; so likewise in the statue of Nebuchadnezzar, the proportion and order of the members signifies the order of succession and time; the head begins, and signifies the Babylonian monarchy; and so on to the feet, legs, and toes, signifying the last tyrannical powers exercising cruelty against the saints and Church of God.
Thus also in the portentum exhibited to the Greeks in Aulis, and there explained by Calchas, as Homer reports it,f11 the eight young birds with the mother, which is the ninth, being swallowed up by a dragon, who is after that turned into a stone, signify that the Greeks should spend nine years in their war against Troy, and that in the tenth year they should take the town.
Tully objects against this interpretation, and demands why the birds were rather to be interpreted of years than of months or days?f12 But the answer is obvious. Years only were proportionable to the event, and to the way of managing wars in 'those days; so that the rule of proportion is to be framed upon the circumstances.
There is such another portentum in Virgil, where thirty young pigs denote as many yearsf13 And in Silius Italicus f14 there is an augurium set down of a hawk pursuing and killing fifteen doves; and while he was stooping upon another, an eagle comes and forces the hawk away: which is there explained of Hannibal's wasting Italy during sixteen years, and his being driven away by Scipio.
In several places of Scripture a day signifies an appointed time or season; as in Isa 34:8; Isa 63:4: and so may imply a long time of many years; as in Heb 3:8-9, "the day of temptation in the wilderness," is the time of forty years.
In the Latin authors a day is used to signify time in general; as in Tully,f15 "Opinionum enim commenta delet dies, Naturae judicia confirmat;" and in Terence,f16 "Diem adimere, agritudinem hominibus." And dies also may signify more especially the whole year, as it does in these verses of Lucretius:‑
"Nam simul ac species patefacta est verna Diei,
Et reserata viget genitalis aura Favoni."f17
In Tully,f18 dies perexigua signifies a short time, yet so as to contain 110 days. Upon which Asconius makes this observation: "Dies fceminino genere tempus; et ideo diminutive diecula dicitur breve tempus et mora. Dies horarum xii. generis masculini est: unde hodie, quasi hoc die." So dies Tonga in Pliny.f19
Again, Annus is used to signify the season, be it changed more or less. Thus Annus Hybernus in Horace is the Winter;f20 and in Virgil, Eclog. iii. ver. 57, Formosissimus Annus is the spring. And Καιρὸς, a season, is sometimes used for a year, as in Dan 12:7; and in the following words of Eustathius Antioch:‑
Ἡ δέ χελιδὼν ἅπαξ γενᾶ τοῦ Καιροῦ.f21
So χρόνος is put for a year in many places; as in Sophocles,f22 in the Oriental Oneirocritics,f23 in Ælian,f24and in Ammonius.f25 And so also Ovid has used the word tempus to signify a year.f26
Lastly, Ὥρα, hour, signifies time, indefinitely, both in sacred and profane authors: In Aristophanes, Ἦρος ἐν ὥρᾳ, in the spring time:f27 in Thucydides, ὥρα ἔτους, the summer time. And so hora is used in the Latin authors for time or season in generalf28
The Son of man's day— "his day" (Luke 17:24), or, as the original might be more exactly rendered, "His own day," signifies the time of his second appearing; and it is worthy of special notice, that the words intimate, that that day is to be exclusively his day or time—quite another from the day of those deceivers mentioned Luke 17:23, and therefore quite another from the day of the Jewish war, in which those deceivers were to arise."—Bishop Horsley.
F1 Suid. v. Ἤλιος, Ἤφαιστος
F2 Diod. Sic. L. i. p. 15. Plin
F3 Plut. Vit. Num. Pomp.
F4 Diod. Sic. L. i. p. 16.
F5 Hor ap. Hieroglyph. v. L. i.
F6 Virgil. Æn. L. iii. ver. 284.
F7 Hom. Il. β. ver. 134.
F8 Plut. Vit. NumÆ.
F9 Plin. Nat. Hist. L. vii c.48.
F10 Censor. de Die Nat. c. 19..
F11 Horn. Ii. Q. ver. 308.
F12 Tully de Divinat. L. ii.
F13 Virgil. Æn. L. viii. ver. 42.
F14 Sil. Ital. de Bell. Pun. L. iv.
F15 Tully de Nat. Deor. L. ii.
F16 Terent. Heaut. Act. III. Sc. i. ver. 13.
F17 Lucr. L. i. ver.
F18 M. T. C. Orat. i. in Verr.
F19 Plin. L. viii. Epist. 5.
F20 Horat. Epod. ii.
F21 Eustath. Hexam. p. 30.
F22 Sophocl. (Ed. Tyr. p. 175.
F23 Ch. cxxvii. and cccxxxviii.
F24 2E1. Var. Hist. L. iv. c. 25.
F25 Ammon. de Differ. v. Καιρὸς.
F26 Ovid. Fast. L. iii. ver. 163.
F27 Aristoph. Neb.
F28 Vid. Voss. Etym.
the footnotes will be in red I dont know why it didnt copy over red
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