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The Millennial day theory, the Millennium sabbath hypothesis, or the Sabbath millennium theory, is a theory in Christian eschatology in which the Second Coming of Christ will occur 6,000 years after the creation of mankind, followed by 1,000 years of peace and harmony. [1]
The Saints who died are resurrected (Resurrection of the Saints [5]) and begin their thousand-year reign with Christ (Revelation 20:1–6). After the thousand years, Satan is released from the Abyss to deceive the nations and gather Gog and Magog and the people of the world to encircle the camp of the saints and the city of Jerusalem.
The "1,260 days", "42 months" or "time, times and dividing of time" of apocalyptic prophecy are equated, and are interpreted as 1260 years, based on the day-year principle. This has traditionally been held to be the period AD 538 to 1798, as the era of papal supremacy and oppression as prophesied in Revelation 12:6, 14–16.
[86] [61] After 1,000 years, the devil would rise again, just to be defeated and cast into the Lake of Fire (Revelation 20:10). [87] [88] An angel of the abyss called Abaddon, mentioned in Revelation 9:11, [89] is described as its ruler and is often thought of as the originator of sin and an instrument of punishment. For these reasons, Abaddon ...
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From 2000 B. C. to 1000 B. C., as never in any other age of the earth's history. In the beginning years of this seal, the famine in Ur of the Chaldees was so severe that Abraham's brother, Haran, starved to death, while Abraham was commanded by God to take his family to Canaan. Of his struggle to gain sufficient food to keep alive, Abraham said ...
The Thousand Years The Millennium Revelation 20:1–3 [58] The Millennium is a literal, future 1,000-year reign of Christ following the destruction of God's enemies. The Millennium is the current, ongoing rise of God's Kingdom. The Millennium is a symbolic time frame, not a literal time frame.
Although the sermon has received criticism, Edwards' words have endured and are still read to this day. Edwards' sermon continues to be the leading example of a First Great Awakening sermon and is still used in religious and academic studies. [8] Since the 1950s, a number of critical perspectives were used to analyze the sermon.