The Two Sticks (draft)

THE TWO STICKS: THEIR SEPARATION BY

AND JOINING

THEODORE TURNER

Abstract: The purpose of this paper is to show that the prophecy of Ezekiel 37, regarding the joining of the two sticks, is yet future. We believe that this prophecy is tied to other prophecies that relate to the kingdoms of Judah and Israel. We believe the problem is a chronological one. To understand this, we explore the origins of the kingdoms of Israel and Judah and the chronology of the prophecies that were fulfilled concerning them. We address the chronology of the 430 years of the sojourning of the children of Israel and how its chronological chiasms, or prophetic mirrors, are reflected in the structure of biblical chronology. We will see these prophetic mirrors in the transition between Canaan and Egypt that occur in the story of Joseph and observe how their pattern is used repeatedly in the prophecies of Isaiah, Leviticus 26, Ezekiel and Daniel. We give a complete exposition of the fulfilment of the four “seven times” of Leviticus 26 in their fulfilment by literal Israel. We will see that the prophecy of Josiah in 1 Kings 13:1-5 and its fulfilment are connected to the fulfilment of the 390 and 40 day prophecies of Ezekiel 4:4-6. We will address many chronological points, especially in regards to the Babylonian captivity, but this paper is not a complete examination of all of the chronological issues. We only examines the chronology that is pertinent to the problems at hand. We will see that a thorough understanding of these histories and fulfilled prophecy shed light upon events in our time. The joining of the two sticks 1

occurs prior to the Sunday law, when those that come out of the protestant churches join with faithful Seventh-day Adventists in proclaiming God’s last message of warning to the world.

1.THE KINGDOMS OF ISRAEL AND JUDAH INTRODUCTION

“Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions….” The prophecy of the two sticks is found in Ezekiel 37:15-28. To understand this prophecy we have chosen to start where we first see the two sticks separated and joined. This occurs in the story of Joseph and his brothers. We believe it is the basis and first mention of this prophecy.

THE 430 YEAR CHRONOLOGICAL CHIASM

The chronology of the story of Joseph is tied to a larger chronology of the 430 years of the sojourning of the children of Israel. Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. (Exodus 12:40) Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. (Galatians 3:1617) This period of 430 years is divided into two periods of 215 years. This is a chronological chiasm or mirror. The first period begins with Abram leaving Haran at the age of seventy-five and ends with the fourth generation, Jacob and his sons, entering Egypt. “So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.” 1 The second period covers the entire time they are in Egypt , until they come out in the fourth generation. “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.”2

1 Genesis 12:4 2 Exodus 12: 41 2

THE CHRONOLOGY

OF JOSEPH

The chronology of the story of Joseph is well known and accepted. However, few have recognised that the chiastic pattern of the 430 years and its connexion with the story of Joseph in the transition from Canaan to Egypt. The sojourning of the children of Israel began when Abram was seventy-five and left Haran. 3 He was one hundred, when he had Isaac.4 Isaac was sixty when he had Jacob and Esau. 5 Finally, Jacob was one hundred and thirty when he entered Egypt.6 We simply add 25 (100 - 75) to 60 and 130 to find the entire period of the sojourning in Canaan was 215 years. For Joseph himself, he was seventeen when he had his two dreams and was consequently sold into slavery by his brothers.7 He was thirty when the interpreted the two dreams of Pharaoh, predicting seven years of plenty followed by seven years of famine. 8 This would mean that he was twenty-eight when he interpreted the dreams of the butler and baker two years before.9 His brothers came and bowed before him nine years after he stood before Pharaoh, two years into the famine, 10 fulfilling Joseph’s two dreams that he had had twenty-two years before. 11 This makes Joseph thirty-nine years old when his father was one hundred and thirty years old.

3 Genesis 12:1 4 Genesis 21:5 5 Genesis 25:26 6 Genesis 47:9; Genesis 47:28 tells us that Jacob lived a total of 17 years in Egypt and died when he was 147. 7 Genesis 37:2 These are the generations of Jacob. Joseph, being seventeen years old… Joseph brought unto his father their evil report. 8 Genesis 41:46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. 9 Genesis 41:1 10 Genesis 45:6 For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest. 11 “Jacob's sons came with the crowd of buyers to purchase corn of Joseph; and they "bowed down themselves before him with their faces to the earth." He knew them at once, but they failed to recognize him. There was, indeed, little semblance between the mighty governor of Egypt, and the stripling whom, twenty-two years previous, they had sold to the Ishmaelite’s."” Ellen G. White, Signs of the Times, January 22, 1880. 3

THE SEPARATION

AND JOINING OF THE

TWO STICKS

As you can see above, there is a prophetic mirror in this transition from Canaan to Egypt. For seventeen years Joseph, Jacob and his brothers are together in Canaan. He is sold into slavery and for twenty-two years he is separated from them. Then for seventeen years they are united in Egypt until Jacob’s death. There is also a mini prophetic mirror within the twenty-two years, in that it is divided into two periods of eleven years. As well, the second period of eleven years has a prophetic mirror within it. These smaller prophetic mirrors are echoes or fractals within the larger mirror of two 215 year periods within the 430 year period. We do not have much time to address this prophetic structure here but it should be noted. The pertinent point that we wish to draw your attention to is that Joseph and his brothers are separated and then joined. This separation occurs when Judah sells Joseph to the Ishmaelite traders. And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content. Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. (Genesis 37:26-28) We take note that in Ezekiel, where we find the prophecy regarding the joining of the two sticks, Joseph is specifically mentioned, along with his son Ephraim (the usual name for the northern kingdom of Israel). Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions…. Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. (Ezekiel 37:16-19)

JACOB BLESSES HIS SONS If we are to understand the history of the twelve tribes of Israel, we must understand the prophecies that are given when their father pronounces his blessing upon each of them. Usually the father gave his blessing to the eldest son. He would inherit the leadership role of the family. This blessing included a double portion, and both spiritual and civil headship. Jacob chose to divide these gifts among his sons. Judah received the kingship, Levi the priesthood and Joseph the double portion. 4

We cannot here address the prophetic significance of each blessing. However, we draw your attention to the fact that a scattering and gathering are addressed. “I will scatter them [Levi and Simeon] in Israel” and “and unto him [Judah] shall the gathering of the people be.” Here we find the seed of later prophecies and their fulfilments. On the surface, the scattering here is merely the fact that the Levites receive no inheritance of land but are scattered throughout the nation of Israel. For Judah, the gathering is merely that fact that the temple was eventually built in Jerusalem and there the nation would gather for the annual feasts. We see that this scattering and gathering are also typical. We must also note that Joseph’s two sons. Ephraim and Manasseh received individual blessing from Jacob, since Joseph was the son who received the double portion.

ISRAEL

IS

GATHERED

IN JUDAH

In relation to the two sticks, we have precedent in the roles that the various tribes represent. We cannot ignore the fact that Joseph’s name is written on one stick and Judah’s on another, if we are to consider the significance of the two sticks as it relates to our time. The two sticks cannot represent the literal descendants of Joseph and of the kingdom of Judah. We find that any joining of the two sticks in biblical history is incomplete and serves only to help us understand the meaning in our day. Specifically, if we are to understand how the joining of the two sticks is fulfilled in our time, we must understand these partial fulfilments in the past. Literal Israel was scattered among the nations, never to be gathered. That gathering is reserved for the antitypical Israel. Israel is gathered in Judah. To fully understand the joining of the two sticks, we must look further into the history of Israel and the prophecies that they fulfilled. Our journey may seem to be a rather circuitous one. It encompasses the entire history of Israel from their rise to their fall. We will see the events that occur in the division of Israel into north and south. We will see the corrective judgments that led to their captivity and the prophecies that speak of their restoration. We will see in their rejection of their long looked for Messiah the key to their restoration. We will see that “whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”12 For “all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.”13 We find the primary reference to the joining of the two sticks in Ezekiel 37, as noted earlier. The two sticks here are the northern kingdom of Israel (Joseph/Ephraim) and the southern kingdom of Judah. We wish to look now at the events that led to the division of the kingdom of the house of David, while the prophecies that refer to their ultimate joining we will leave for later. That is, we must thoroughly understand the nature of the division, if we are to understand the nature of the joining.

THE UNITED KINGDOM In 1097 BC Saul is anointed by Samuel as king over Israel. Over the next one hundred and twenty years, Saul, David and Solomon worked to unite Israel only to have that kingdom divided after the death of Solomon in 977 BC. Saul ruled from Gilgal. However, it was David who took the city of Jerusalem from the Jebusites, making it the capital city. It took some time for David to unite all Israel. After David’s death in 1017 BC, Solomon began the work of building the Temple in Jerusalem. The laying of the foundation of the temple began in May of 1013 BC. From the anointing of Saul in 12 Romans 15:4 13 1 Corinthians 10:11 5

1097 to the laying of the foundation of the temple is eighty-four years. 14 In 1 Kings 6:1, we are told that this is four hundred and eighty years since the children of Israel had left Egypt. Though many mark this period from the Exodus, we mark this from the crossing of the Jordan River. This would place the Exodus in 1533 BC. 15

THE DIVIDED KINGDOM Solomon left the kingdom of Israel to his son Rehoboam 16 but this transition of power did not run smoothly. His kingship was contested by Jeroboam who became king over the ten northern tribes.17 The northern kingdom is often referred to in Scripture as Joseph or Ephraim (the son of Joseph), since Ephraim was the largest of the tribes and contained the city of Samaria. The southern kingdom of Judah consisted of Judah and Benjamin.

DAN

AND

BETHEL

Immediately upon his becoming king, Jeroboam made two golden calves and placed one in the city of Dan (in the far north) and the other in Bethel (in the south). He set up a false system of worship that included the observance of the fifteenth day of the eighth month, much as the Israelites observed the tenth day of the seventh month on the Day of Atonement. He did so thinking, “If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.”18

THE PROPHECY

OF JOSIAH

It was at the inauguration of the worship of the golden calf on the fifteenth day of the eighth month in 977 BC19 that we are given a most striking prophecy. And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. (1 Kings 13:1-3) 14 1 Kings 6:37-38 15 There are many other reasons why we place the exodus in 1533 BC but we do not have the space here to address every piece of evidence. One thing that should be noted is that this agrees with the many chronological statements of Sister White. One of particular note is the 400 years of the Amalekites. “But the Lord sent His servant with another message to Saul…. The prophet said, "Thus saith the Lord… I remember that which Amalek did to Israel… Now go and smite Amalek… Thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it." Deuteronomy 25:19. For four hundred years the execution of this sentence had been deferred….” PP 627. If we address the chronology, as we have done, this period that the Amalekites were spared was about 400 years, since this is some years after Saul was anointed king but early in his reign. If we take the shorter period, it is about 360 years. 16 1 Kings 11:43 17 1 Kings 12:2-24 18 1 Kings 12:27 19Monday, November 22, 977 BC; see 1 Kings 12:32-33. 6

This prophecy was fulfilled three hundred and fifty years later, in the thirteenth year of Josiah’s reign.20 It was in the twelfth year of Josiah’s reign that he began the work of reform. This work was extensive and included the destruction of the idols of false worship in parts of northern Israel as well. For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. And they brake down the altars of Baalim in his presence; and the images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and strowed it upon the graves of them that had sacrificed unto them. And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about. And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem. (2 Chronicles 34:3-7) We find the prophecy in 1 Kings 13 fulfilled in 2 Kings 23. This is mentioned parenthetically in the account of the reforms enacted after the reading of the book of the law. This is referring to events that would have occurred within the first year of Josiah’s reforms and not at the time of the reading of the book of the law. This is indicated by the word “moreover”, referring to like things that Josiah had also done. Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped it small to powder, and burned the grove. And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent, and took the bones out of the sepulchres, and burned them upon the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words. Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel. And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria. (2 Kings 23:1518)

THE TWO STICKS “JOINED”

IN THE

PROPHECY

OF

EZEKIEL 4

In Ezekiel 4:4-6, we see the prophecy of Josiah used as the basis for the prophecy of 390 days and 40 days. This prophecy is a striking fulfilment that confirms the year/day principle outside of apocalyptic literature. Throughout Ezekiel chapters 4 to 6, Ezekiel utilises imagery from Leviticus 26. This is not surprising, since the event that he 20 This is also the year Jeremiah began his ministry. “The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: To whom the word of the LORD came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign.” (Jeremiah 1:1-2) 7

is predicting is the fulfilment of the fourth “seven times”. This fourth event is a repeat of the previous three and is a strike against the kingship, the people and the city. However, the specific event that he is predicting in Ezekiel 4 is the beginning of the siege that is to be the sign for the house of Israel. Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. (Ezekiel 4:1-3) Ezekiel is then given a prophecy that uses the day-for-a-year formula found in Numbers 14:34.21 Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year [Hebrew: a day to a year, a day to a year]. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. (Ezekiel 4:4-7) Here we see that Ezekiel is predicting when the coming siege will occur. To do so, he utilises the prophecy of Josiah that we had discussed above. The two sticks of the house of Judah and the house of Israel are “joined” in this prophecy to predict the coming siege. That is, from the dividing of the kingdom in 977 BC, the year in which the prophecy of Josiah is given, to the beginning of the siege is three hundred and ninety years. Also, from the fulfilment of the prophecy of Josiah, the thirteenth year of Josiah’s reign, to the siege is forty years. This prophecy, which utilises both the iniquity of Israel and the iniquity of Judah, ties together histories that, at first glance, do not seemed tied together.

21 After the number of the days in which ye searched the land, even forty days, each day for a year [Hebrew: a day to a year, a day to a year], shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. (Numbers 14:34) 8

We will next lay a more solid foundation, by looking further at the structure of the prophetic mirror as it relates to the prophecies of Isaiah, Leviticus 26 and Daniel. We will again see that the joining of the two sticks is not yet complete.

2. THE PROPHETIC MIRROR WHAT

IS A

PROPHETIC MIRROR?

We have already seen the prophetic mirrors in the story of Joseph. These are timelines with symmetrical structures that add to our understanding of the significance of the events contained therein. In the story of Joseph, it connects the transition from Canaan to Egypt to the larger mirror of the 430 years. These structures help affirm our beliefs about the significance of these events but do not supersede the plain understanding of the events as revealed in Scripture. As we continue, we will look at the prophetic mirror that sheds light on and affirms the standard chronology of the prophecies of Daniel; these include the 2300 days, the 70 weeks and the 1260 years.

THE LINE

OF

SAMARIA

Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. (2 Kings 21:11-13) To understand this prophecy, we must understand its context and its relation to the prophecy, or line, that is spoken of in regards to Samaria. Hoshea, the last king of northern Israel, was taken captive in 723 BC, by the Assyrian king Shalmaneser V, just prior to a two year siege that ended in the destruction of Samaria in 721 BC 22 by 22 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. (2 Kings 17:4-5) We are told, in 2 Kings 18:9-10, that it was "in the fourth year of king Hezekiah, which was the seventh year of Hoshea… king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it. And at the [first] end of three years [or beginning of the third year] they 9

Shalmaneser’s successor Sargon II. Over forty years later, the Assyrian king Esarhaddon repopulated that land with the people who later became known as the Samaritans.23 These events were the fulfillment of a prophecy by Isaiah that proclaimed, “For… within threescore and five [65] years shall Ephraim be broken, that it be not a people.”24 The events also fulfill the prophecy in Leviticus 26 that lays out a progressive destruction of four chastisements (king, people/land, city and final scattering) that are to fall upon God’s people for the transgression of the sabbatical rest of the land. The first of these chastisements is the “breaking of the pride of power”, which resulted in the captivity of their king in 723 BC. This is where the line of Samaria begins.

ISRAEL’S CIVIL WAR The background of the sixty-five year prophecy is a civil war, known as the SyroEphraimitic war, between the northern Kingdom of Israel (referred to here as Ephraim) and the Southern Kingdom of Judah. During the last year of the reign of Jotham (Ahaz’ father), we are told that, “In those days the LORD began to send against Judah Rezin the king of Syria, and Pekah the son of Remaliah.” (2 Kings 15:37) This conflict was the inheritance of Ahaz. At the beginning of his reign, Isaiah was sent to give Him a message. Rather than trust in the king of Assyria as an ally, the LORD assures Ahaz that this confederacy of Pekah and Rezin will not succeed. In fact, Israel, as a nation and people, will not exist beyond the allotted sixty-five year period. And it came to pass in the days of Ahaz25… that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub 26 thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; 27 And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord GOD, took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken.” 23 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. (2 Kings 17:24) We hear of them again nearly two hundred and fifty years later, when they seek to help in the rebuilding of the temple. Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither. (Ezra 4:2) 24 Isaiah 7:8 25 We are not given the year of Ahaz’ reign but only told that it is in the days of Ahaz. Yet, we know that it is in his accession year. For one, he had just inherited this conflict from his father Jotham. For another, the length of the conflict (three years) does not allow the following events and their accordant prophecies to fit unless this is just near the beginning of his reign. 26 Shearjashub is one of three children in this prophecy whose names are given as a sign. His name means, “A remnant will return”. 27 See 2 Kings 18:17 10

It shall not stand, neither shall it come to pass. For the head [capital] of Syria is Damascus, and the head [king] of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head [capital] of Ephraim is Samaria, and the head [king] of Samaria is Remaliah's son [Pekah]. If ye will not believe, surely ye shall not be established. (Isaiah 7:1-9) We are presented here with a cast of characters that must be sorted out; Rezin (who rules Syria from the city of Damascus), Pekah (who rules northern Israel from the city of Samaria), Ahaz (the king of Judah) and Isaiah, with his son Shearjashub, coming to meet Ahaz and warning him of the confederacy to overthrow his kingship, by placing the son of Tabeal upon the thrown of Judah and assuring him that this confederacy would not stand.

A PROPHECY

TO THE

HOUSE

OF

DAVID

Ahaz is not pleased, however, with this assurance. He is unenthusiastic due to his plan to align himself with the king of Assyria against the confederacy of Syria and Ephraim. The LORD requests that Ahaz ask him for a sign. Ahaz refuses, hiding his plans with a pretense of deference. God sees through his response and expands upon the prophecy already given. And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria. (Isaiah 7:13-17) Most of us are familiar with this prophecy but not with its immediate significance. Employed in Matthew 1:23 as a prophecy referring to the virgin birth of Jesus, it is first applied here as a prophecy regarding the coming judgments against Judah by Assyria, just as has been prophesied against with the northern kingdom. What to us is seen as a promise, to Ahaz is taken as a warning of judgment. However, it goes unheeded. Ahaz is still bent upon his plan to look to Assyria as an ally, rather than a foe. Isaiah 8 follows with a series of prophecies detailing the extent and timing of this eventuality. A another child will be born to Isaiah and his wife, a son named Mahershalalhashbaz (hasting to the booty, swift to the prey), “for before the boy shall know how to cry, My father, and my mother, they will carry away the riches of Damascus, and the spoil of Samaria, before the king of Asshur.”28 Interestingly, this prophecy of Mahershalalhashbaz is written on a large mirror, with two witnesses (Uriah, a priest, and Zechariah, a Levite 29) in attendance. We are told that Assyria will indeed conquer Syria and Ephraim, just as Ahaz had hoped. However, Judah will also experience Assyria’s forces. Also addressed in this prophecy is the son who is to be born in the future, Immanuel. 28 Isaiah 8:4 29 2 Chronicles 29:12-13. 11

The LORD spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. (Isaiah 8:5-8)

THE CHILD BORN

TO A

VIRGIN

As noted earlier, the child born to a virgin is understood as being typical of Christ. We should not think of this as a prophecy directly referring to Mary and the birth of her son Jesus, however. Christian and Jewish commentators have speculated as to who this prophecy refers to in its immediate context.30 Let us analyse what this is. First, we have the prophecy of the sixty-five years. Israel was broken when Hoshea was taken captive in 723 BC, nineteen years after the prophecy is given. There still remains forty-six years. In 677 BC, Manasseh was taken captive by Esarhaddon, 31 sixtyfive years after the giving of the prophecy. One of the conditions of the prophecy is that the land that thou [Ahaz] abhorrest would be forsaken of both her kings. Some see in this a reference to the land of northern Israel and Syria and their respective kings. However, these are not one land. Further, why would he abhor the land? The only land that could be referred to is the land of Israel. Its abhorrence is revealed in the fact that the kings of Judah and Israel have not allowed the land to rest. This is an obvious reference to the sabbatical rest of the land in Leviticus 25 and the first chastisement for its neglect, the breaking of the pride of power found in Leviticus 26, which came upon of both the northern and southern kingdoms. But if ye will not hearken unto me, and will not do all these commandments; And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. And I will set my face against you, and ye 30 “Probably no single passage of the Old Testament has been so variously interpreted or has given rise to so much controversy as the prophecy contained in these verses. The difficulties arise mainly from the fact that while the terms of the prediction are so indefinite as to admit a wide range of possibilities, we have no record of its actual fulfillment in any contemporary event.” J. Skinner, The Book of the Prophet Isaiah, Chapters I.–XXXIX, The Cambridge Bible (Cambridge: The University Press, 1900), 60.

31 2 Chronicles 33:11; Prism B v(ANET 291). I [Esarhaddon] mustered [adkema] the kings of the country Hatti [Palestine] and (of the region) on the other side of the river (Euphrates) (to wit): Ba'lu. king of Tyre, Manasseh (Me-na-si-i), king of Judah (Ia-u-di) Qaushgabri, king of Edom, Musuri, king of Moab, Sil-Bel, king of Gaza, Metinti, king of Ashekelon, Ikausu, king of Ekron, Milkiashapa, king of Byblos. Matanba'al, king of Arvad. Abiba'al, king of Samsimuruna, Puduil, king of Beth-Ammon, Ahimilki, king of Ashdod - 12 kings from the seacoast...10 kings from Cyprus (Iadnana) amidst the sea. together 22 kings of Hatti, the seashore and the islands; all these I sent out [from Babylon?] and made them transport under terrible difficulties, to Nineveh. the town (where I exercise) my rulership, as building material for my palace: big logs, long beams (and) thin boards from cedar and pine trees, products of the Sirara and Lebanon (Lab-na-na) mountains, which had grown for a long time into tall and strong timber, (also) from their quarries (lit.: place of creation) in the mountains, statues of protective deities (lit.: of Lamassu and Shedu)... square brackets supplied. 12

shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass: (Leviticus 26:14-19) Second, that God makes their “heaven as iron” and their ‘earth as brass” is an obvious reference to affliction. This child that is born shall experience affliction. Here the imagery is the eating of butter and honey. Commentators are divided as to the meaning of this phrase. Some believe it to be the food of plenty; the other of famine. When does the child know to choose the good and refuse the evil? Is this referring to the age of accountability or an experience in his life that leads to a conversion? The child does not learn this until after the land is forsaken of both her kings. To examine this, let us examine the consequence further. The power that does this is Assyria. “The LORD shall bring upon thee [Ahaz], and upon thy people [Judah], and upon thy father's house [some future king of Judah], days that have not come, from the day that Ephraim departed from Judah [the diving of the kingdom]; even the king of Assyria.” Assyria does come against Judah in the time of Ahaz. The effects are far reaching. The people will also be affected. That his father’s house is also affected must mean that a future king is affected, since Ahaz has already been mentioned. Ahaz’ son Hezekiah is then going to experience Assyrian domination, this includes Ahaz’ grandson Manasseh, since he also experienced Assyrian domination. In fact, Assyrian domination of Judah did not end until Assyria fell in 609 BC. We believe that the child goes through a conversion experience as a result of his affliction. This connects the eating of the butter and honey to an Assyrian captivity of the king (the future child to be born to the house of David) himself. Third, the child is born to a virgin. Though this is applied to the virgin birth of Christ, this is not necessarily, as applied to the immediate context, referring to a miraculous birth. Many read the virgin birth as the sign. However, the sign is the conversion of the child after the land is forsaken of both her kings. Could any of Ahaz’ descendants be considered to have been born to a virgin in the time frame allotted? Manasseh’s mother was Hephzibah.32 Isaiah later speaks of Zion as being renamed Hephzibah. Thou [Zion] shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah [delight], and thy land Beulah [married]: for the LORD delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. (Isaiah 62:4-5) Manasseh’s mother is associated with the land, which is understood as being a virgin. We believe that the child that is born to a virgin is none other than Manasseh. He becomes a type of Christ, in his conversion experience. The land that is forsaken of both her kings is the land of Israel. The first king, Hoshea, is taken captive by Shalmaneser in 723 BC. The second, Manasseh, is taken captive by Esarhaddon in 677 BC. Thus the sixty-five year prophecy is fully completed with Manasseh’s capture and conversion. Further, we must draw our attention to the fact that the division we see in these 32 Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzibah. (2 Kings 21:1) 13

two sticks (Judah and Ephraim) that is manifest in this civil war, leads to the captivity of both houses. For these to be joined once again, the events must be reversed. This is what we mean by a mirror. We will see this more clearly, as we move on.

TIMES

OF THE

GENTILES

Since we know when the line of Samaria that is stretched over Jerusalem begins, we now need to address when it ends. How long, from Hoshea’s capture in 723 BC, until Israel is gathered? The simple answer is that northern Israel is scattered never to be gathered. The ten tribes were scattered among the nations of the world and no longer exist as a people. For the literal ten tribes, we find no end to their captivity. Though Judah is also scattered, its gathering is a matter of biblical and historical record. However, Judah is once again scattered, after the death of Christ. Their gathering is again placed in the future. And they shall fall by the edge of the sword, and shall be led away captive into all nations [scattered]: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luke 21:24) What is this treading down that Jesus is referring to? And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:1-3) The times of the Gentiles, here in Revelation, is referencing the 1260 year of papal supremacy as first expressed in Daniel 7:25. This is a period that most of us would recognise as spanning from 538 to 1798. After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. (Daniel 7:7, 25) There is, however, another period of 1260 years that is often overlooked. It does not deal with the treading down of the saints but the scattering of the power of the holy people. This period goes from 723 BC to 538 AD. And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. (Daniel 14

12:7)

TWO DESOLATING POWERS These two periods of 1260 years, one for scattering and one for gathering, are the “times” of the Gentiles that Jesus is referring to. They ended in 1798. Together these two periods make a prophetic mirror patterned after the 430 year prophetic mirror of the sojourning of the children of Israel. It describes the work of two desolating powers that counterfeit the work of the sanctuary. Paganism is a counterfeit of the earthly sanctuary, while papalism is a counterfeit of the heavenly ministry of Christ. Daniel 8:12-13; 11:31 and 12:11 describe the transition from the scattering work accomplished by the pagan powers to the persecution that occurred under papal Rome. The question in Daniel 8:13, “How long shall be the vision concerning the Daily and the transgression of desolation, to give both the sanctuary and the host to be trampled underfoot?” is asked during the period of pagan scattering.

Ellen White comments on this transition, In the sixth century the papacy had become firmly established. Its seat of power was fixed in the imperial city, and the bishop of Rome was declared to be the head over the entire church. Paganism had given place to the papacy. The dragon had given to the beast "his power, and his seat, and great authority." Revelation 13:2. And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and the Revelation. Daniel 7:25; Revelation 13:5-7… For hundreds of years the church of Christ found refuge in seclusion and obscurity. Thus says the prophet: "The woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and three-score days." Revelation 12:6. The Great Controversy, 53-54. The giving of “his [the dragon’s] power, seat and great authority” is marked by three events. The conversion of Clovis gave rise to the military power of France being utilised by the papacy to further her ends. This is marked in 508, with the complete defeat of the Visigoths by Clovis. The seat of Rome was given to the papacy when Constantine moved his capital from Rome to Constantinople in 330. The “great authority” refers the legal power of the state united with the papacy to persecute those who would not bow to it. This was completed, when the last of the three horns (Ostrogoths) were uprooted on March 12, 538.33

THE RISE

OF THE

TWO HORNED BEAST

The period of papal supremacy comes to an end with the capture of the Pope in 33 Daniel 7:8, 20, 24. 15

1798 by Napoleon’s general Berthier. This is marked in Revelation 13:3, with this power being “wounded unto death. France gave the papacy its “power”, as well as being the one that gave it its deadly wound, but was not the kingdom that was to follow it. This succession was marked with the rise of the United States of America in 1798. Whereas the papacy was a persecutory power combining church and state, the USA was the land promising religious freedom through the separation of church and state; this being represented by the two lamb-like horns - Republicanism (state) and Protestantism (church).34 The role of the religious and civil power of a nation, whether in its God given or perverted form, is a theme seen throughout Scripture. Our Saviour clearly marks the distinctive responsibility of each in His declaration, “Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.” To Adam was given the dominion of the earth (the state) but he submitted to the woman (the church), and thus brought ruin to all mankind. Israel, under Moses’ leadership, was set up as the only true theocracy. God alone was to be their king. However, this was relinquished over four hundred years later, when they asked to have a king to be like the other nations. Further, when northern Israel separated from Judah, it set up two golden calves as a counterfeit worship; one in Dan (Judge – state) and one in Bethel (House of God – church).35 The point being, the rise of the USA in 1798, as a two-horned power, marks the end of the captivity of Israel, also a two-horned power. The 2520 years of scattering and treading under foot is over. Persecution, both pagan and papal, is now at an end. This, however, is not the end of the papacy. Its deadly wound will be healed by the same power that arose at its apparent demise. This beast that has two horns like a lamb will speak as a dragon and he will exercise all the power of the first beast that was before him. The USA will cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” 36 As we will see, this prophecy has everything to do with the joining of the two sticks.

GOD’S DENOMINATED PEOPLE It is not often considered that we, as Seventh-day Adventists, are God’s denominated people. This is not a popular declaration. Though we may note the fact that the Seventh-day Adventist Church is the remnant Church of Bible prophecy, we are reluctant to proclaim it. Even less are we ready to declare ourselves God’s denominated people. This designation is only ever assigned by inspiration to literal Israel and to the Seventh-day Adventist Church. From the stoning of Stephen in 34 AD, marking the close of probation of the Jewish nation, to the rise of Seventh-day Adventism from 1844 to 1863, God did not have a denominated people upon the earth. At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God's denominated people? Shall any man sell our peculiar characteristics as God's chosen 34 What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America… The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as "coming up" in 1798… Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. The Great Controversy, 440-441. 35 This is further illustrated in the story of Ahab and Jezebel, in his submission to his wife. 36 Revelation 13:11-12. 16

people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists? Evangelism, 121. Christ has said of His people, “Ye are the light of the world.” We are the Lord’s denominated people, to proclaim the truths of heavenly origin. The most solemn, sacred work ever given to mortals is the proclamation of the first, second, and third angels’ messages to our world. Letter 146 -1909. We will further examine how this is a matter of prophecy. We will show how literal Israel and the promises made to them are fulfilled in the movements of Protestantism and Millerism in the 1840’s.

THE GATHERING

OF ISRAEL

God has always had a remnant.37 However, these, though persecuted, were not God’s denominated people. For the remnant to become God’s denominated people, they must be gathered. The scattering of both Israel and Judah ends with their respective gatherings. For Israel, as we have noted, this begins in 1798. For Judah this begins in 1844. However, the following passages refer to a future gathering of Israel. This includes a work of investigation. For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country… I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment. And as for you, O my flock, thus saith the Lord GOD; Behold, I judge between cattle and cattle, between the rams and the he goats. Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue [remnant] of your pastures? and to have drunk of the deep waters, but ye must foul the residue [remnant] with your feet? And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet. (Ezekiel 34:11-13, 16-19) 37 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue [remnant] with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns… Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue [remnant] with his feet. Daniel 7:7, 19. 17

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. (Isaiah 11:11-13) The question might be asked, “When does this gathering take place?” We could answer by asking, “When was the first time?” The first time would be when the Jews returned from the Babylonian captivity. As to the second time, we know that this has not yet happened, in its complete form, though we believe that this process began in the early history of Adventism. September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. Early Writings, 74. She further clarifies… The view that the Lord "had stretched out His hand the second time to recover the remnant of His people," on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again. Early Writings, 86. We must then look for the fulfilment of this prophecy in the future.

TWO 2520’S We have seen that there are 2520 years for Israel that is produced by seeing that there are 1260 years for the scattering of God’s people and 1260 years for the treading down. The first period of 2520 years was discovered by William Miller though his personal Bible studies in the period from 1816 to 1818. This understanding, though it was affirmed by the early Adventists and included on the 1850 chart, was finally abandoned by the Church (not being included on the 1863 chart 38) the very year we officially became a denomination. The strongest argument for the 2520 as being a valid prophetic period for Judah lies in the prophetic mirror created by both 2520’s. As we will see, this mirror would not be complete without a rejection of the 2520 that occurred in 1863. We have laid down 38 Some have tried to argue that since the 2520 was not included on the chart in the very year we organised, Seventh-day Adventists technically have never officially accepted the 2520 as a valid prophetic period. That the 1260, 1290 and 1335 are also not on the 1863 chart demonstrates that the chart was not meant to be a confession of faith. We need to examine whether or not the abandonment was providential. We believe that there are scriptural reasons to accept Miller’s 2520 that were never seen by Miller or the pioneers. 18

a foundation for examining the validity of this mirror. The one piece missing is the correct understanding of Leviticus 26. We believe that Miller’s understanding was only partial. Though he saw the 2520 year period for Judah, many of the reasons he employed in its support were not valid.39 It is our position that there is not a 2520 year period in Leviticus 26 that can directly be drawn from Leviticus 26 by a simple direct application of a day-for-a-year to the “seven times” (as Miller and his associates did). First, “times’ is not in the text and does not reflect the linguistic structure that is seen in other places where it is interpreted in a day-for-a-year fashion. Second, there are four periods of “seven times”. Each period is presented in an “if/then” scenario. We do not see how each “seven times” could be fulfilled by periods of 2520 years. Further, there is nothing in the text that would suggest such long periods of time to intervene prior to the people being reformed by “these things”. Ellen White clearly sees Leviticus 26 as being fulfilled by the captivities of Israel by Assyria and Judah by Babylon, though she recognises a partial fulfilment in the period of the Judges. 40 There cannot be a 2520 year period for either of these literal nations. It is our position that we must interpret Leviticus 26 as being fulfilled by literal Israel and Judah. By doing so, we can see that the correct understanding of the cycle of sevens in Leviticus 26 provides a basis for the year/day principle utilised by Daniel, Ezekiel and John. Once we understand how the prophecy of the four “seven times” is applied in these other Scriptures, we will see that the two periods of 2520 years are thus drawn from Leviticus 26, even though not found in Leviticus 26 itself.

THE FULFILMENT

OF THE

FOUR “SEVEN TIMES”

Each of the “seven times” in Leviticus 26:18, 21, 24 and 28 are fulfilled by four events in the progressive destruction of Judah. Each event occurs in response to the transgression of the sabbatical cycle and its effect upon the land. 1. The breaking of the pride of power: This is a direct attack upon the kingship, since the main excuse for their failure to observe the sabbatical rest of the land was the economic hardship that they were in, due to the restrictive measures of their kings. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because 39 One such is the assertion that Israel, after the captivity of Manasseh ceased to be an independent nation. 40 “This prophecy, fulfilled in part in the time of the judges, met a more complete and literal fulfillment in the captivity of Israel in Assyria and of Judah in Babylon.” Prophets and Kings, 296. 19

of your king which ye shall have chosen you; and the LORD will not hear you in that day. (1 Samuel 8:11-18) For Judah, the pride of their power was broken in the first strike against their kingship with the captivity of Manasseh in 677 BC, completely fulfilling the 65 year prophecy in Isaiah 7. If this is the fulfillment of the first “seven times”, what must intervene for the second “seven times” to follow? How long is God going to give them to be reformed by these things? We translate the Hebrew of Leviticus 26:18 thusly, “And if ye will not yet for all this hearken unto me, then I will prolong to chastise you seven for your sins.”41 The time given for reform is “seven”. This is fitting, since it is the transgression of the sabbatical cycle that is being punished. To further understand the answer to our question of, “how long?” we must examine the fulfilment of each of the “seven times.” 2. Wild beasts robbing them of their children: Some have tried to understand this as being literal beasts stealing their children but many commentators recognise this as symbolic of the pagan nations that God used to punish them. It is ultimately a reference to each of the kingdoms of Bible prophecy mentioned in Daniel 7. For I will be unto Ephraim as a lion [Assyria], and as a young lion [Babylon] to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him…. Therefore I will be unto them as a lion [Assyria]: as a leopard [Greece] by the way will I observe them: I will meet them as a bear [Medo-Persia] that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion [Babylon]: the wild beast [Rome] shall tear them. (Hosea 5:14; 13:7-8) Assyria is the kingdom responsible for the captivity of Manasseh. 42 However, for the next “seven times” it is Babylon. This occurred in the third year of Jehoiakim, 43 seventy years after the first “seven times”. The third year of Jehoiakim spans from the fall of 607 to the fall of 606 BC. Ellen White tells us that the succession of Cyrus to the throne of Babylon, “within about two years of the fall of Babylon,” “marked the completion of the seventy years since the first company of Hebrews had been taken by Nebuchadnezzar from their Judean home to Babylon.” 44 Since Babylon fell on October 13, 539, this would put Cyrus’ accession in the fall of 537. Seventy years previous would bring us to the fall of 607 BC. The first two “seven times’, then, are fulfilled in periods of seventy years. This is as strong argument that the “seven times” should be understood as periods based upon the sabbatical cycle. If we compare 2 Chronicles 36 and Leviticus 26, we can see why the Babylonian captivity was seventy years. They failed to have the land rest for a period of 490 years. This resulted in the failure to observe seventy sabbatical years. 41 This is a straight and literal translation of the text. ‫לה‬ ‫עד־אא ל ל‬ ‫אם־ ע‬ ‫[ ו ו א‬And if unto these] ‫לא‬ ‫[ ל ל‬not] ‫עו ל‬ ‫מ ע‬ ‫תשוש ו‬ ‫[ ת‬ye will hearken] ‫לי‬ ‫[ א ל‬to me] ‫תי י‬ ‫ספו ל ת‬ ‫[ ויו י ע‬then I will lengthen] ‫סרררה‬ ‫לי ע ל ו‬ ‫[ ו‬to chastide] ‫כם‬ ‫ת אכ‬ ‫א ו‬ ‫[ ל‬them] ‫בע‬ ‫שע ע‬ ‫[ כש‬seven] ‫תיכלכם׃‬ ‫טא ת‬ ‫ח ל ּט‬ ‫על־ ע‬ ‫ע‬ [because of their sins]. 42 Wherefore the LORD brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. (2 Chronicles 33:11) 43 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. (Daniel 1:1-2) 44 Prophets and Kings, 556. 20

Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. (Leviticus 26:34-35) To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.45 (2 Chronicles 36:21) To argue then that “seven times” is not a period seems to go against scripture. Further, we can see that the first two “seven times” are two periods of seventy years that make up one period of one hundred and forty years.

We have seen this structure before. We will see this structure again, when we examine the commencement of the 2300 days. 3. The quarrel of the covenant: The first thing we notice is that the third period does not commence when the second ends. This is brought out in the language used. The punishment is not “prolonged,” as the first two are. “Then will I also walk contrary unto you, and will punish you yet seven times for your sins.”(Leviticus 26:24) This period does not begin 70 years after the second but only follows ten years later with the captivity of Jehoiachin on March 16, 597 BC. This is indicated by the use of the word “yet”; meaning, also, moreover, likewise, etc. Jehoiachin’s captivity lasts 36 years and is referred to by Ezekiel. 46 The third “seven times” is fulfilled by the siege of Jerusalem. It also has some interesting characteristics that help us mark its beginning and its end. God says, “I shall avenge the quarrel of my covenant or, as it says literally in the Hebrew, avenge the vengeance of my covenant. That is, God is going to punish them for breaking the covenant. If we look back at the covenant made with Abram, both He and God walked between the animals that were divided in half. 47 The suggestion is that those that break such a covenant will have this done to them.48 Still the patriarch begged for some visible token as a confirmation 45 Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. (Leviticus 26:34-35) 46 “In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity.” Ezekiel 1:2; See also; 33:21 and 40:1. 47 See: Genesis 15:9-2. 48 See: Matthew 24:51. 21

of his faith and as an evidence to after-generations that God's gracious purposes toward them would be accomplished. The Lord condescended to enter into a covenant with His servant, employing such forms as were customary among men for the ratification of a solemn engagement. By divine direction, Abraham sacrificed a heifer, a she-goat, and a ram, each three years old, dividing the bodies and laying the pieces a little distance apart. To these he added a turtledove and a young pigeon, which, however, were not divided. This being done, he reverently passed between the parts of the sacrifice, making a solemn vow to God of perpetual obedience. Watchful and steadfast, he remained beside the carcasses till the going down of the sun, to guard them from being defiled or devoured by birds of prey. About sunset he sank into a deep sleep; and, "lo, a horror of great darkness fell upon him." …Abraham saw also the earth restored to its Eden beauty, to be given him for an everlasting possession, as the final and complete fulfillment of the promise. As a pledge of this covenant of God with men, a smoking furnace and a burning lamp, symbols of the divine presence, passed between the severed victims, totally consuming them. And again a voice was heard by Abraham, confirming the gift of the land of Canaan to his descendants, "from the river of Egypt unto the great river, the river Euphrates." Patriarchs and Prophets, 137. There is much that we could comment upon from the above passage. However, the main detail that we wish to notice is that this covenant was to be evidence to aftergenerations. How is this? That it would be a visible token to Abram, we understand. However, how would after generations see this? Our suggestion is that God was giving to Abram a pattern or structure that would be seen in the chronology and prophecy that was to follow. In the immediate history it was the 430 years divided, just as the carcasses were, into two. This structure is again used in the prophecies of Leviticus 26 and Daniel. As it applies to Jehoiachin’s captivity, we see that the third “seven times” has some very interesting structure and characteristics. First, we find that there is no event seventy years later marking the end of this period. The entire period of the captivity ends with Artaxerxes’ decree in 457 BC. This is one hundred and forty years after the commencement of the third “seven times”. It would be fitting that the period that begins with the siege of Jerusalem ends with the commandment to restore and build Jerusalem. Also, it is twice the length of the other periods. Jehoiachin is associated with many doublings. He was anointed twice, once when he was eight and the second time when he was eighteen. In fact, he was anointed at the first siege in 607 by his father Jehoiakim (his name is a doublings of his father’s); so he experienced two sieges. The account of his release from prison is recorded in two places – Jeremiah 52:31 and 2 Kings 25:27. It is only fitting that his “seven times” is doubled. More interestingly, the third “seven times” is the commencement of two different periods. While there is the period of one hundred and forty years commencing with Jehoiachin’s captivity, there also a period of 666 years from the siege of Jerusalem enacted by Babylon, as brought to light in Leviticus 26, and the siege of Jerusalem by Rome, mentioned in Deuteronomy 28 and fulfilled in 70 AD. 49 There are also two periods of 36 years, one at the beginning and one at the end. That is, 1+2+3+4+5+6+7….+36=666. This is utilised in the Babylonian magic square that consisted of six vertical columns and six horizontal rows containing the numbers 1 to 49 Compare: Deuteronomy 28:49-51 and Daniel8:23-25. 22

36. Each row and column adds up to 111. The six columns add up to 666, as do the six rows.

4. The fourth “seven times” repeats and completes all that had occurred under the previous two chastisements and places the final seal upon the seventy years rest of the land that began twenty-one years earlier. In this final chastisement they eat the flesh of their sons and daughters; their high places along with their city and sanctuary are destroyed; God will no longer smell the savour of their sweet odours, since there will be no temple in which to sacrifice; the land will be brought into desolation, to the astonishment of their enemies; they will be scattered among the nations; they will be persecuted: with the land desolate and their cities waste. Only then would the land enjoy her Sabbaths, as long as it lieth desolate, and they be in their enemies' land; even then would the land rest, and enjoy her Sabbaths. As long as it lieth desolate it would rest; because it did not rest in their Sabbaths (for 490 years), when they dwelt upon it. This chastisement occurs in 586 BC, forty-nine years prior to the end of the seventy years of the Sabbatical rest of the land. In the 11th year of Zedekiah’s reign, in the 9th day of the 4th month 50, almost exactly nineteen months into the siege, Nebuchadnezzar breached the walls. In the 5th month, from the 7th to the 10th day, in the 19th year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, and burned the temple and carried away the rest of the people out of the city. From the destruction of the temple in 586 to its rebuilding in 516 BC is, like the first two “seven times”, also seventy years. Ellen White tells us that, “From the destruction of the first Temple, which the Lord could not bless because the people had corrupted their ways, till the second was built, there was a space of seventy years.”51 The end of this period can more specifically be nailed down. We are told that the second temple was dedicated on the 3rd day of the 12th month in the 6th year of the reign of Darius the Great. This was March 12, 515 BC. The period of the desolation of the temple was then one week short of seventy years and seven months. The decree in connexion with the completion of the temple is most commonly mistaken as being placed in the 2nd year of Darius, when the temple construction resumed, under the prophesying of Haggai and Zechariah. Since Ellen White tells us that there are more than twenty years between the two decrees, the second decree could have been no earlier than the summer of 516 BC. For further evidence regarding the prescribed length of the period of the temple is prophesied to be seventy years, we have the testimony of the angel that came to 50 2 Kings 25:2-4; it is also interesting to note that this is the exact same date the city was destroyed by Titus, though 655 years later. 51 Manuscript 116, 1897. 23

Zechariah in the second and fourth years of Darius’ reign. On both of those occasions, the period of the desolation of the temple is said to be seventy years, though only sixty-six years, six months and sixty-eight years, four months had passed respectively.52 That the period was also understood to be seventy years, prior to its completion, means that the reason for the length of time must also have been understood.

SEVENTY YEARS

FOR

BABYLON

A summary of the whole period of 220 years, from 677 to 457, clearly show that there are three periods of 70 years and two of 140 that make up the entire period. Also, we can see that three decrees occur in connexion with the ending of these periods. There is also one other period of 70 years that is often mistaken as being the same as the 70 years in Babylon; this is the 70 years for Babylon. Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. (Jeremiah 25:9-12) Assyria fell in October of 609 BC, in the same war in which Josiah died. It is here 52 Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius [Friday, February 16, 519 BC.], came the word of the LORD unto Zechariah.… Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?” Zechariah 1:7, 12; “And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu [Sabbath, December 7, 518 BC.]…. Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years [there is no distinction in the Hebrew between “these” and “those”, as in 1:12], did ye at all fast unto me, even to me? (Zechariah 7:1, 5) 24

that the seventy years for the domination of Babylon begins. Two years later they are God’s instrument in the captivity of Judah. This period of seventy years ends when God punishes Babylon in October of 539 BC. In all there are four periods of 70 years, two periods of 140 years and one period of 220 years. In the story of Jacob and Joseph there are four periods of 7 years, two periods of 14 years and one period of 22 years for Joseph’s “captivity”.

THE COMMENCEMENT

OF THE

70

WEEKS AND THE

2300 DAYS

Most Seventh-day Adventists know that both the seventy weeks of Daniel 9:24 and the 2300 days of Daniel 8:14 begin together with the commandment of Artaxerxes to restore and to build Jerusalem in 457 BC. What is less known is how to this is proved. William Miller first saw that the going forth of the commandment was in the spring of 457 BC. According to Ezra 7:9, they left Babylon on the 1st day of the 1st month and arrived in Jerusalem on the 1st day of the 5th month in Artaxerxes’ seventh year. They mistakenly believed that the seventh year of Artaxerxes began in the spring of 457 BC and ended in the spring of 456. Miller believed that the seventy weeks ended in the spring of 33 AD with the crucifixion of Christ, “exactly” 490 from their commencement.53,54 The point being that Miller believed the 2300 days to commence in the seventh year of Artaxerxes and end, after 2300 years had passed, about the year 1843. There was a great deal of uncertainty, at first, exactly when the 2300 days would end. Many disappointments followed expectations. The disappointment of April 19, 1844 was where they were forced to fully and frankly admit that, “all our expected and published time, has passed: the Jewish year, civil and ecclesiastical, in the which we expected the Lord, has expired, and the Savior has not been revealed; and we would not disguise the fact at all, that we were mistaken in the precise time of the termination of the prophetic periods.” 55 They did not give up hope but believed that they were experiencing the tarrying of the Bridegroom spoken of in the parable of the ten virgins.

MIDNIGHT

AND THE

MIDNIGHT CRY

It was in this tarrying time that Samuel S. Snow, through his personal diligent Bible

53 “Exactly 490 years, from the decree given in the seventh year of Artaxerxes, 457 years before Christ, unto his death, 33 years after the birth of Christ, making exactly 490 years, or seventy sevens of years of the vision.” William Miller, 1842, Miller’s Reply to Stuart, 22. 54 He failed, at first, to take into account that there was no zero year between 1 BC and 1AD (though there was a zero in the math used for the calculation). 55 Himes’ Signs of the Times, April 24, 1844, 92. 25

study came to recognise that the 2520 years must end in the fall of 1844, rather than I the spring, since, he believed, they must have commenced in the fall. Just as William Miller first saw the 2520 years ending in 1843 prior to his discovering the 2300 days, Snow first saw the end of the prophetic periods using the 2520 years. He first expressed this in a letter sent to the editor of the Midnight Cry! dated February 16, 1844 and published on the 22nd. This letter was again republished in The Signs of the Times, on April 3, 1844 by Himes. Snow’s letter, though published, was pretty much ignored and came with a disclaimer. 56 It was not until August 15, 1844, at the Exeter camp meeting, that the midnight cry was empowered.57 We say this all to make a point. The light unfolded as they approached the event. The light of the midnight cry is still shining and it is still unfolding, even in regards to the commencement of the 2300 days. For one, with no one’s intent, the message was empowered exactly 2300 years to the day, from when Ezra arrived in Jerusalem. Since the 1st day of the 1st month in 1844 was April 19, this means that the 1st day of the 5th month was August 15. This light was not recognised until the summer of 2013. We further came to understand that Snow’s first presentation of the midnight cry, which was given on July 21, at the Boston tabernacle, was exactly midnight. This he partly understood. Brother Snow thus questioned them; "Where are we in our Advent experience?" Answer from the audience: "In the tarrying time." Question: "How long was the vision to tarry?" Answer: "Until midnight" Question: "What is a day in prophecy?" Answer: "A year." Question: "Then what would a night be?" Answer: "Six months." Question: "Then what would Midnight be?" Answer: "Three months." Question: "How long have we been in the tarrying time?" Answer: "Just three months." He said, "Then it is just the midnight now, and I am here with the midnight cry." In a few sentences he explained that it was the fall of 457 that the decree went forth, and so they were short six months in their reckoning, showing them that the 2300 days would terminate Oct. 22, 1844, instead of the spring as they had previously supposed. Then, in a strong voice he said, "Behold the Bridegroom cometh on the tenth day of the seventh month, Oct. 22, 1844. Go ye out to meet Him."58, 59 56 The following article from the pen of Bro. Snow, we re-publish at his request from the Midnight Cry. We can find no period for the termination of the prophetic times, but the Jewish year 1843…. Our Bro. has made a mistake of one year in his reference to Dr. Hales; and may have been misled by the diagram in Bro. Hale s Watchman's last warning, in which the same mistake was made. Also, the 1335 days have not been shown to commence later than A. D. 508. We therefore can find no time beyond the Jewish year 1843; and if there is any time beyond that, we can only wait for the vision the little while, that chronology may vary from the time appointed. While we therefore insert the article, we must dissent from our Bro. conclusions.” Himes’ Signs of the Times, April 3, 1844, 68. 57 Snow also presented the midnight cry in Boston, on July 21. Though well received, it was not attended with power. 58 1905 J.N. Loughborough, The Great Second Advent Movement: Its Rise and Progress, 523. 59 Loughborough mistakenly places this message at Exeter; however it would not have been three months that they had been in the tarrying time. Bates places this message at about July 20. Froom provides the detail. “During January and February he [Snow] had been preaching on the fall of Babylon and the coming of the 26

We note here a distinction in the waymarks. It had always been assumed that midnight and the midnight cry were the same waymark. In a sense they are. The way mark of the midnight cry is the empowerment of the second angel’s message which is doubled, “Babylon is fallen! is fallen!” but we have come to recognise that midnight preceded the midnight cry.

DANIEL 9:25 We know turn our attention to the verse that is the basis for the commencement of the seventy weeks and the 2300 days. “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.” For most Adventists, this can be fulfilled by none other than Artaxerxes’ decree in 457 BC. We will see that the issue is much more complex. For one, most Adventists seem to believe that the subject is the rebuilding of the city and the temple. However, we have seen that the temple was completed in 515 BC, some 59 years previous to Artaxerxes’ decree.60 To understand this more fully, we propose that the verse is fulfilled in three steps. As noted earlier, Miller understood that the going forth of the commandment occurred when Ezra left Babylon on the 1st day of the 1st month. We have seen that the 1st day of the 1st month marks the first disappointment in 1844. The second step occurred, when Ezra arrived in Jerusalem on the 1st day of the 5th month in 457 BC. The Hebrew word that is translated in the KJV translated as “restore” means “return”. 61 This is marked in 1844 with the empowerment of the midnight cry at Exeter. The third step is the building of Jerusalem. Can we also mark this in 457 BC? When Ezra arrives in Jerusalem on a Thursday, he waits for three days before bringing the gold to the temple on the first day of the week. 62 The next date that is given in Ezra is when he calls all of the people to Jerusalem for confession, giving them three days to arrive. The three days ends on the 20th day of the 9th month. 63 Nothing is specifically marked between these two dates. It is our contention that this is a chiasm, or prophetic mirror. The date that lies exactly in the middle of the 1st day of the 5th month and the 20th day of the 9th month is the 10th day of the 7th month. What is meant by, “to build”? If we examine the commandment of Artaxerxes, Lord, as the Bridegroom to the "marriage," on the tenth day of the seventh (Jewish) month, 1844. However, there was but little interest or response at the time. In April he located his family in Worcester and went to New York, where hostility had lessened concerning the preaching of the seventh month of 1844— Miller's "Jewish year 1843" having then expired. After three weeks in New York, Brooklyn, and Newark he went on to Philadelphia upon request of George Storrs. In May he returned to Worcester, remaining until July 21. Then, by invitation, Snow preached that day in the large Boston Tabernacle on the text, "Behold, the Bridegroom cometh (on the tenth day of the seventh month), go ye out to meet him!"” 1954 L. E. Froom, The Prophetic Faith of our Fathers, 802. 60 We are often fooled into thinking this by reference to Ezra 6:14 that says, “And they builded, and finished it [the Temple], according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.” There is no doubt that the furnishing of the temple occurred under Artaxerxes but this was not the main intent of the decree. 61 Most translations recognise this. The King James translators also recognised that Hebrew word shuv, used in the text, translated as “restore”, means to “return”, since that is what the word “restore” meant to them. The word did not then have the meaning of “repair”. Even the word “repair” used to mean “return” (i.e. “I will repair to my room”). 62 Ezra 8:32-33. 63 Ezra 10:7-9 27

there is not really anything about the “building” of the city. This work occurs thirteen years later in 444 BC, under Artaxerxes’ second decree, with the rebuilding of the streets and walls. If we examine the decree and what occurs from Ezra’s arrival to Jerusalem and the confession that takes place in the 20th day of the 9th month, we can see what the building is really about and why this points to the 10th day of the 7th month as the commencement of the 2300 days. Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. (Ezra 7:24-26) This is really the heart of the decree. It is the setting up of the civil authority and returning this to the control of the Jews themselves that fulfills the command to build Jerusalem. Moreover, if we observe Ezra’s actions during this period, it is evident that this is what he is doing. In chapter 8 he sets up the civil and religious administration. In chapter 9 he personally confesses the sins of Judah, especially in regards to intermarriage. When he makes his call to the people to come to Jerusalem, it is with the authority to confiscate the goods of those or even banish those who will not come. Also, the divorcements are to be “done according to the law.” We cannot accept these chiasms as the result of mere coincidence. The mirror in 457 BC points to the commencement of the 2300 days as being on the 10th day of the 7th month. The mirror in 1844, points to midnight, the 5th day of the 4th month, in Millerite history. We represent this in the chart below.64

64 This chart is a simplification of the dates, using a 30-day month. In reality, the months alternate 30 and 29 days. It is merely simpler to do the math. From the 1st day of the 1st month to the 10th day of the 7th month, it is always 187 days. Each period is actually 69 days, which is symbolically 70 days. The Day of Atonement is exactly in the middle. It does not change the nature of the chiasms. 28

THE THREE DECREES The three steeps in 457 of “going forth, to return and to build” are prefigured in the three decrees. The same three decrees that end the period of the captivity are also the same three decrees that are needed to commence the 2300 days. Ellen White says, “These three kings [Cyrus, Darius and Artaxerxes], in originating, re-affirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking B. C. 457, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.”65 Since these three decrees both end the period of the captivity and the four “seven times” and commence the 2300 days, this inextricably ties the 220 years to the 2300 days to make a de facto 2520 year period. There is more, the 2300 days begins with a reform line that contains three decrees. The 2300 days also ends with a reform line that contains three angels’ messages. The reform line of the decrees begins with the fall of literal Babylon in 539 BC. The reform line of the Millerites begins with the fall of spiritual Babylon in 1798. The reform line of the decrees is preceded by four “seven times”. The Millerite reform is preceded by the first four of the seven churches and “was as verily in captivity during this long period of relentless persecution [the 1260 years] as were the children of Israel held captive in Babylon during the period of the exile.”66 Thus, Ellen White parallels the 1260 years of papal persecution with the seventy years of the Babylonian captivity. The parallels that exist between the events in the two periods of reform preceding the both the beginning and ending of the 2300 days are too numerous to go into further detail here. Suffice it to say that the rise of Media-Persia in 539 BC, a twohorned power, parallels the rise of the USA in 1798, also a two-horned power. In 457 BC, the restoration of God’s people is complete, as is the work of restoring the city and the sanctuary, though more work is to follow with Nehemiah’s Sabbath reform and the building of the streets and walls in 444 BC. So too, at the completion of the 2300 days, 65 The Great Controversy, 326. 66 Prophets and Kings, 714. 29

the sanctuary and host are restored, in answer to the question of Daniel 8:13. The work of Sabbath reform follows. The building of the streets and walls is completed in 1863 with the establishment of the Seventh-day Adventist Church as God’s denominated people.

THE JOINING

OF THE

TWO STICKS

In 1798 we see the rise of the USA, typified by the two–horned power (remember Dan and Bethel?) of northern Israel that began its captivity in 2520 years earlier. Literal Israel has its spiritual counterpart in Protestant America - the power that is known as the False Prophet.67 Likewise, in 1844, we see the rise of Seventh-day Adventism, typified by Judah that began its captivity 2520 years previous. Here we should see the two sticks joined. They are prophetically; the line of Samaria that has been stretched over the line of Jerusalem brings together a prophetic line, much as we saw in the 390 and the 40 periods of Ezekiel 4:4-6. 68 As we saw in Isaiah 7, in 742 BC the sixty-five year prophecy gives the events that mark the commencement of the “seven times” for both Judah and Israel. While they are fulfilled in separate prophetic lines, they both come together in the prophecies of Daniel, culminating with the events that unfold from 1798 to 1844. The 2520 for Israel marks the commencement of this period and the 2520 for Judah marks its termination. Thus we see a more intimate connexion between the two most commonly known prophetic periods than had been previously noted. The 2300 days and the 1260 years are both part of one vast prophetic structure. The forty-six years from 1798 to 1844 are not coincidental but are part of the structure. The same forty-six years are mirrored from 723 to 677, in the period in which the land is forsaken of “both her kings”. Whereas the prophecy of Ezekiel 4 brings together the lines of Judah and Israel to predict the coming siege and the destruction of Jerusalem and the temple in fulfillment of Leviticus 26, the prophecies of Daniel bring together the longer lines for the restoration of the heavenly sanctuary and the host. God declares the end from the beginning.

THE 2604 YEAR PROPHETIC MIRROR If we stretch the line of Samaria over the line of Jerusalem, as suggested in 2 Kings 21:13, we can see the two 46 year periods, mentioned above, at both ends of this prophetic mirror.

No prophetic periods extend beyond 1844. That is, we cannot predict events that are to occur after 1844. We can only recognise events, as they unfold. However, there is no reason that we cannot see a structure in the prophetic periods that can extend 67 See: Revelation 13:1-18 and 16:13 68 The line of northern Israel begins in 977 BC, as noted earlier. The prophet who delivers the prophecy of Josiah in 1 Kings 13:1-5 is known as the disobedient prophet. We believe that he typifies the history of the nation of Israel that follows. A lion (Assyria) kills him, after a false prophet who gives a message contrary to that which God had given him deceives him. 30

beyond 1844 that can be recognised after the fact, such as that that we have seen in the chronology of the story of Joseph. In fact, the prophecy in Isaiah 7-8 suggests a prophetic mirror that begins with the giving of the prophecy. We noted earlier that the prophecy regarding Mahershalalhashbaz was written on a mirror. Also, many scholars have noted the chiastic literary structure of Isaiah 7-9, as well as chiastic structure with the prophecy itself.69 Of course the strongest argument is that fact that there is an obvious chronological chiasm. The events that begin the chiasm are mirrored in the events of 1863. In 742 BC the prophecy is given or revealed at a time that there is a civil war between the north and the south, the north being confederate. The prophecy declares that they will not be a people and not established. The prophecy is given in regards to literal Israel and Judah and addresses the literal land of Israel. In 1863, we see the reverse. The prophecy is hidden on the 1863 chart, as we will examine shortly, at a time when there is a civil war between the north and the south with, this time, the south being confederate. God’s people are established and denominated as the Seventh-day Adventist Church. At the end of the chiasm it is not literal people or land of Israel but their spiritual counterparts. Further the nineteen years that begin the chiasm are reflected in the nineteen years at the end, just as the two periods of fortysix years are.

Further evidence that this chiasm is not a coincidence exists on the 1863 chart itself and is hidden in the final week of Christ. It is divided into two periods of 3 ½ years, just as the 2520 for Israel is, with the cross in the middle – a classical chronological chiasm. The verse in Daniel that addresses this week gives us further evidence to see this as something hidden to be seen later. First, we are told that the seventy weeks will “seal up [conceal] the vision and prophecy.” Verse 27 says, “And he shall confirm the covenant [12] with many for one week [7]: and in the midst of the week [31 AD] he shall cause the sacrifice and the oblation to cease.” If we take this as a mathematical formula, 7 x 12 x 31 = 2604, we come to the same number of years from when the prophecy is first counted to when it is hidden. This formula is not without precedent and is on the 1843 chart. Indeed, it is the only other place where it can be found in all of the Millerite writings. There, it is 7 x 12 x 30 = 2520.

69 Peter J. Leithart, David Dorsey, William Shea, et al. 31

1843

1850

1863

32

3. THE TWO STICKS JOINED THE FIRST, SECOND

AND

THIRD ANGELS’ MESSAGES

We believe that the two sticks are to be joined in our history. The key to understanding this lies in an understanding of the history of the first, second, and third angels’ message as they unfolded from 1840 to 1844. The third angel’s message began on October 22, 1844. Its import cannot be discerned without an understanding of the two messages that precede it. The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been, and the things that will be. Manuscript 32, 1896 The words were spoken to me: “Tell My people that time is short. Every effort is now to be made to exalt the truth. In the cities, large and small, the message is to be proclaimed. The third angel’s message is to be united with the second angel’s message and is to be proclaimed with great power in our large cities. Thus will be given with a loud voice the message that is to prepare a people for the coming of the King…. Repeat the messages in their order... Give the world a knowledge of the messages of the first, second, and third angels.” Letter 88, 1910

THE TWO STICKS FAIL

TO

UNITE

We have seen the line of Samaria stretched over the line of Jerusalem but what we have not yet seen is the ultimate joining of the two sticks. This should have occurred in the proclamation of the second angel’s message in 1844. However, Protestantism and Adventism are at odds. In the summer of 1842, Protestants began to reject the light of the first angel’s message and closed the doors of their churches to the message of Miller and the Millerites themselves. With the complete passing of the Hebrew year 1843, April 19, 1844, their opportunity to receive the first angel’s message had passed. This is why the proclamation of the second angel’s message, “Babylon has fallen, has fallen!” included the Protestant Churches. However that fall was not complete. “The second angel's message of Revelation 14, was first preached in the summer of 1844, and it then had a more direct application to the churches of the United States, where the warning of the Judgment had been most widely proclaimed and most generally rejected, and where the declension in the churches had been most rapid. But the message of the second angel did not reach its complete fulfillment in 1844. The churches then experienced a moral fall, in consequence of their refusal of the light of the Advent message; but that fall was not complete. As they have continued to reject the special truths for this time, they have fallen lower and lower. Not yet, however, can it be said that “Babylon is fallen, . . . because she made all nations 33

drink of the wine of the wrath of her fornication.” She has not yet made all nations do this. The spirit of world-conforming and indifference to the testing truths for our time exists and has been gaining ground in churches of the Protestant faith in all the countries of Christendom; and these churches are included in the solemn and terrible denunciation of the second angel. But the work of apostasy has not yet reached its culmination.” The Great Controversy, 389.

THE ARRIVAL

OF THE

FOURTH ANGEL

Once the work of apostasy reaches is culmination, the work of the third angel will be united with that of another mighty angel. This is the time we are now in. We need this light now, if we are to stand in the hour of temptation. This is why God has been unfolding this light to his people. This angel has already descended but the message has not yet swelled to a loud cry. Only then will the message of a call all out of Babylon be attended with power. “Then I saw another mighty angel commissioned to descend to the earth, to unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which attended this angel penetrated everywhere, as he cried mightily, with a strong voice, "Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." The message of the fall of Babylon, as given by the second angel, is repeated, with the additional mention of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time to join in the last great work of the third angel's message as it swells to a loud cry. And the people of God are thus prepared to stand in the hour of temptation, which they are soon to meet. I saw a great light resting upon them, and they united to fearlessly proclaim the third angel's message. “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities." This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God's people to come out of her that they might escape her fearful doom.” Early Writings, 277. If we are to ever see the two sticks joined, if must occur just prior to the Sunday law. This would occur during the image of the beast test that precedes the Sunday law. “The Lord has shown me clearly that the image of the beast will be formed before probation closes, for it is to be the great test for the people of God, by which their eternal destiny will be decided.” 2 Selected Messages, 81. “What is the "image to the beast"? and how is it to be formed? The 34

image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed, we must study the characteristics of the beast itself--the papacy. “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state, and employed it to further her own ends, especially for the punishment of "heresy." In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers, have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of non-conformist ministers were forced to leave their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom…. When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common, shall influence the state to enforce their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy, and the infliction of civil penalties upon dissenters will inevitably result. The beast with two horns "causeth [commands] all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Revelation 13:16, 17. The third angel's warning is: "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God." "The beast" mentioned in this message, whose worship is enforced by the two-horned beast, is the first, or leopard like beast of Revelation 13 -- the papacy. “The "image to the beast" represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas.” The Great Controversy, 443 - 445.

THE VALLEY

OF

DRY BONES

Before we can thoroughly examine the joining of the two sticks in Ezekiel 37, we must first take a look at the prophecy that precedes it. The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he 35

said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD. (Ezekiel 37:1-14) Described above is the restoration of Israel in symbol. Not just Judah but the whole house of Israel is to be restored. It is prophecy that brings God’s Spirit. It is the Spirit that gives life. This figure applies especially to God’s Church. But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live. S.D.A. Bible Commentary Vol 4, 1165. To His disciples Christ said, You have been witnesses of My life of selfsacrifice in behalf of the world. You have witnessed My labors for Israel. Although they would not come unto Me that they might have life, although priests and rulers have done to Me as they listed, although they have rejected Me as the Scriptures foretold, they shall have still another opportunity of accepting the Son of God. You have seen that all who come to Me, confessing their sins, I freely receive. Him that cometh to Me I will in nowise cast out. All who will, may be reconciled to God, and receive everlasting life. To you, My disciples, I commit this message 36

of mercy. It is to be given to Israel first, and then to all nations, tongues, and peoples. It is to be given to Jews and Gentiles. All who believe are to be gathered into one church. {DA 821.1}

THE TWO STICKS Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: (Ezekiel 37:16-22) Of one thing we can be certain, this prophecy is still to be fulfilled. As we noted earlier, it shall be fulfilled when, “The Lord shall set his hand again the second time to recover the remnant of his people.”70 The question may be asked, How and when shall he do this? When we look upon the condition of the world and the Church, even our own condition, we may ask, Can these bones live? It is at the darkest condition, when the Church appears as about to fall that the sinners in Zion will be sifted out. Then will the Church be a light to lighten the nations. Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. (Ezekiel 37:23-28) 70 Isaiah 11:11 37

Unity is an individual work. We will never see this work accomplished, if we do not individually cleanse the soul temple from every defilement. God permits external events that parallel the internal work. Just as Joseph was sold into slavery and separated from his brethren, so we to will find ourselves cutoff from the comforts and familiarities in which we have trusted. This final work that God does for His people occurs under the most trying circumstances. It is to prepare us for the final test that is coming upon the world.

THE WIDOW’S TWO STICKS In the time of Elijah, we have a fitting illustration for our time. There are many elements that parallel Ezekiel 37. We do not have time for a full exposition but we turn your attention to it. Arise, get thee to Zarephath [refinement, purge away], which belongeth to Zidon,71 and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah. (1 Kings 17:9-24) The woman and her son represent those who are studying God’s Word for light. They have but a hand full of meal (understand a little of God’s Word) and only a little oil (God’s Spirit). They are gathering two sticks (studying the prophecies of God’s Word regarding the restoration of Israel and Judah) that they may eat (understand) and die (to self). It is to these that Elijah is sent with the promise that barrel of meal (God’s Word) shall not waste (will not fail), neither shall the cruse of oil (Holy Spirit’s promises) fail, until the day that the LORD sendeth rain upon the earth (the later rain be poured out). The gathering of the two sticks occurs before the Sunday law test. This is typified by the events on mount Carmel, where Elijah defeats the prophets of Baal. Our work and responsibility is to study God’s Word to prepare for the trials ahead.

PROPHETIC PARALLELS Every careful student of the Scriptures has come to see many parallels in the stories contained therein. For instance, we can easily see in the lives of Joseph and Moses many parallels with that of Christ. We need not recount them now. Ellen White 71 Zidon is a Phoenician city, on the Mediterranean coast north of Tyre. 38

says, “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God's dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.”72 However, we often neglect to learn these lessons. We must also exercise caution in how we apply these parallels. They cannot contradict or undo a plain statement of inspiration. For instance, when Ellen White presents “the subject of Nineveh, her lengthened probation, and the consequent grief of Jonah… as a parallel case with our own disappointment in 1844,” she is not saying that “that in forty days the end of the world would come.”73

LINE UPON LINE Every Seventh-day Adventist should know that in the study of God’s Word, we cannot merely look at a few Scriptures. In understanding the Scriptures we must apply the methods that inspiration itself provides us. “Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” 74 However, there is more to this Scripture than meets the eye. The word (tsav) translated as precept comes from the Hebrew root (tsaw-vaw) meaning “put (set) in order”, as in a precept, law or teaching. The word (qav) translated as line refers to a measuring line and not to a line of text, as one might suppose. We use the principle of line upon line to show this. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. (2Kings 21:13) And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein. (Isaiah 34:17) The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. (Lamemtations 2:8) And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. (Ezekiel 47:3) Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem. (Zechariah 1:16) A line is often used as a sign of judgement. God “measures” His people using a reed to measure this line of judgement that is a period of time. And there was given me a reed like unto a rod: and the angel stood, 72 The Great Controversy, 343. 73 Life Sketches, 204. 74 Isaiah 28:9-10 39

saying, Rise, and measure the temple of God, and the altar, and them that worship therein. (2) But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. (3) And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:1-3) This passage is mirrored in Ezekiel 40:1-5, where we find Jerusalem being measured with a “reed of six cubits long by the cubit and an hand breadth.” 75 Interestingly, if this measurement is converted into the American equivalent, it is 126 inches.76 As we continue to look at the passage in Isaiah 28, we see that “here a little and there a little” is literally translated as “to this point here and this point here”, with here relating to time or place. We could then conclude that the passage means that we are to place the events of the Bible in order, upon a line, or timeline, showing God’s judgements against His people and nations. This is exactly what we have done so far and what we will do further.

THE STRUCTURE

OF

PROPHETIC CHRONOLOGY

What we are observing is the structure of prophetic chronology of which the basic building block is the covenant week of Christ that is seven years, or 2520 days, divided into two equal periods of 3 ½ years, or 1260 days. We have seen that the periods in the story of Joseph and his father are mirrored in the periods of the Babylonian captivity, the latter periods being ten times the length of the former. If we look carefully we can also find a structure that connects the history of the former to that of the later in periods that are multiples of 252 years. One of the parallels that are noted in regards to the story of Joseph and that of Christ is the age they began their “ministry”. For Joseph, he was elevated to the place of the second ruler of Egypt at the age of thirty, just as Christ was anointed for His role as our redeemer. Both precede a period of seven years.

The structure in the story of Joseph contains a prophetic mirror or two. 77 There are two turning points in Joseph’s chronology. The first is the middle of the point of the 75 Ezekiel 40:5 76 The regular cubit is 18 inches and an handbreadth is 3 inches. Each of the six cubits would then be 18 plus 3 inches or 21 inches. 6 times 21 equals 126. When the temple of God is measured in Revelation 11, God measures the 1260 years and leaves them out of the judgement, in that the hour of God’s judgement is not announced until its close. 77 One mirror that has not been noted is that that exists between the two groups of back to back sevens. There are thirty years from Joseph’s birth until he stands before Pharaoh. This period of thirty years is preceded by two periods of seven years and followed by two periods of seven years. The chiastic structure is seven years for Leah (less desired wife) followed by seven years for Rachel (the desired wife). After the 30 years, there are seven years of plenty (good) followed by seven years of famine (not so good). 40

twenty-two years from his two dreams to their fulfilment, where he interprets the two dreams of butler and the baker. This point is two full years before he stands before Pharaoh and the seven years of plenty begin. This point divides the chiasm. The second turning point is the division of the 430 years itself. This is two full years after the seven years of plenty end. The chiasm between these two turning points is 2 – 7 – 2. The seven years of famine is divided into periods of two and five years.

If we look at the line of Christ, we can see that this period of seven years of famine also exists, though in a different form. We already know that from the end of the seventieth week and the close of Jewish probation in 34 AD there are five hundred and four years to the rise of the papacy in 538, though we may not have calculated it, and that the papacy lasts for 1260 years. This period of 1764 years is proportional to the period of famine in a 252:1 ratio. 2 times 252 equaling 504 years of pagan persecution of Christians and 5 x 252 equalling 1260 years of papal persecution.

One thing we can see is that there is structural connexion between the 70 weeks and the 1260 years. Oddly, this has only been noticed recently. 78 That the period from 34 AD to the beginning of the 1260 years of papal domination is 1/5 of 2520 cannot be a coincidence. This type of structure exists with all of the prophetic periods. It is like 78 From what we can gather, this was first noticed and published by Johannes Kolletzki. These last few images are from his April 210 paper on the chronology of Joseph. 41

wheels within wheels. It also ties the turning points of the chiasm of the story of Joseph with the chiasm of the two 1260’s. The period of 430 years has its turning point with Jacob’s entry into Egypt. This is two years after the seven years of plenty. The turning point for the “Assyrian captivity” is two times 252 years after Christ’s week.

We have also found that if we go back 1764 years from 34 AD, if brings us back to the end of the prophetic mirror in the story of Joseph. From Jacob’s death, when the mirror of the transition from Canaan to Egypt ends, to the entry into the land of Canaan is 252 years. We can see the entire structure below.

42

PARALLEL REFORM LINES

To more thoroughly understand the joining of the two sticks, we need a thorough understanding of reform lines and how these parallel each other. Each reform begins with a period of darkness leading to a time of an end for the fourth generation. 79 Major reform lines often involve dispensational changes 80 and time prophecies.81 The time of the end marks the arrival of the first message. This is followed by an increase of light until the message is formalised. The foundation is then laid. The next step is the empowerment of the message. This can occur by fulfilment of prophecy or an event. After the message is empowered, it is followed by the work of the enemies. The next step is the arrival of the second message followed by a tarrying time. It too has a point where it is formalised and then empowered followed by a revival. The arrival of the third marks the end of a reform line. The arrival of this message is associated with a disappointment, though a formalisation and empowerment also follow. With each step, there is a test and a preparation. The preparation includes the development of a people and a message. The test demonstrates this, empowering the message. This is a very cursory explanation and not every reform line contains all of the characteristics. Nor have we brought all of them to your attention.

We see the reform line of the Millerites as the template for understanding all other reform lines. It is an immoveable pattern that must be understood. “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. 79 The idea of the fourth generation is used throughout Scripture. It is not always the literal fourth generation but 80 A dispensational change is a change in the place or manner of worship. Reform lines that contain dispensational changes are; the creation, the fall, the flood, the covenants with Abraham, the Exode (story of Joseph), the Exodus, Solomon’s temple, the three decrees, the time of Christ, the Millerite reform and the 144,000. 81 Reform lines that involve time prophecies are: the flood (120 years), the Exode (215 years), the Exodus (430 years, 400 years, fourth generation), the three decrees (70 years), the time of Christ (70 weeks) and the Millerite reform (2520, 2300 days, 1335 days, etc.). Our reform line does not include any time prophecies. 43

God looked upon them with approbation. I was shown three steps,--the first, second, and third angels' messages. Said my accompanying angel, "Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received." I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform.” Early Writings, 258, 259. We cannot here give a complete exposition of the reform lines of the Millerites. What we can note that this reform line marked a period of reform for Protestantism or, really, the end of the Protestant reformation, in that Protestantism fell and became part of Babylon. Only a remnant came out of this reform, which then became the Seventhday Adventist Church. This is where we noted earlier that the two sticks should come together. However, they did not. The second angel’s message, which in the time of the Millerites was a call out of the Protestant Churches, is completed in our time. The fourth angel is a repeat of the second angel. And there followed another angel [the second], saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. (Revelation 14:8) And after these things I saw another angel [the fourth]come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. (Revelation 18:1-4) It is in this call out of Babylon that the Protestants will join with the Seventh-day Adventists in proclaiming the final message of warning to the world prior to the close of its probation.

THE REFORM LINE

OF

CYRUS

We can see this reform line in the three decrees, beginning with Cyrus’. We have a period of darkness, the Babylonian captivity that occurs under the fourth “seven times”. The end of the seventy years for Babylon marks the time of the end and the arrival of the first message. Cyrus’ accession to the throne at the end of the seventy years in Babylon is the formalisation of the message. The decree of Cyrus is the empowerment of the message. What is the message? The first message is always a response to the particular darkness that precedes its arrival. For those that were in Babylonian captivity, it is to rebuild Jerusalem and to lay the foundation of the temple. This was prophesied of Cyrus, even before he was born. That saith of Cyrus, He is my shepherd, and shall perform all my 44

pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.”(Isaiah 44:28) Now in the first year of Cyrus king of Persia, that the word of the LORD spoken by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The LORD his God be with him, and let him go up. (2 Chronicles 36:22-23) The first message does not complete the work but only begins it. The exiles return, under Cyrus` decree and commence the work of the laying of the foundation of the temple. The work of the enemies, however, hinders the work. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius [The Great] king of Persia. And in the reign of Ahasuerus [Cambyses], in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem. And in the days of Artaxerxes [False Smerdis] wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. (Ezra 4:4-7) The second message arrives when Darius the great accedes to the throne. There is a tarrying time prior to the preaching of Haggai and Zechariah. Theirs is a call to resume to rebuilding of the temple. This is the formalisation of the message. It is then empowered with the decree of Darius four years later, in 516 BC. The work of the temple is then completed, with the dedication of the temple on March 12, 515 BC. The third angel arrives with the decree of Artaxerxes in 457 BC. 82 With this third message is associated with a revival followed by a disappointment. We can see the whole reform line depicted below.

THE REFORM LINE

OF THE

MILLERITES

The reform line of Cyrus begins the 2300 days, while the reform line of the

82 It should be noted that each decree is a mini reform line. That is, we can see a reform line in Cyrus’ decree that prefigures the three messages. As well, Darius’ decree contains many of the elements of the entire reform line. For one, we see a work of the enemies in this decree as well. This should not be confusing, since God’s dealings with man are ever the same. 45

Millerites ends the 2300 days. The period of darkness that precedes the reform line of the Millerites was the 1260 years of papal darkness. It is in the fourth Church, Thyatira, in which this time of the end occurs. This is marked with the fall of spiritual Babylon, with the capture of the Pope and the infliction of the deadly wound upon the papacy. The increase of knowledge culminates with the formalisation of the first message, in Miller receiving his credentials. This message is empowered with the fulfilment of the second woe on August 11, 1840.83 It is during this period that the foundation is laid. This foundation is represented on the 1843 chart that was published in May of 1842. It is with the publication of the chart that the Protestants begin to close their doors to the Millerites. The opposition that ensues is the work of the enemies. The second message arrived with the Protestants’ rejection of the first angel’s message marked by the first disappointment. On April 18, 1844 there were 500,000 Millerites. On April 19, there were only 50,000 remaining. The period that follows is known as the tarrying time, the name taken from the parable of the ten virgins. It is in the midst of this tarrying time that the second message was formalised with the proclamation of midnight on July 21, 1844, by Samuel Snow, as he presented a message at the Boston Tabernacle. This message is twofold; it marks a renewal of a proclamation of the hour of judgement, now with a specific date, October 22, 1844; it also includes a call to come out of Babylon, which is now seen to include the Protestant Churches. The message is then empowered on August 15, 1844 at Exeter. Our hopes now centered on the coming of the Lord in 1844. This was also the time for the message of the second angel, who, flying through the midst of heaven, cried, “Babylon is fallen, is fallen, that great city.” Revelation 14:8. That message was first proclaimed by the servants of God in the summer of 1844. As a result, many left the fallen churches. In connection with this message the “midnight cry” was given: “Behold, the Bridegroom cometh; go ye out to meet Him.” In every part of the land light was given concerning this message, and the cry aroused thousands. It went from city to city, from village to village, and into the remote country regions. It reached the learned and talented, as well as the obscure and humble. Christian Experience and Teachings of E. G. White, 50. The arrival of the third angel’s message occurred on October 22, 1844, followed by a disappointment. The entire line is represented below, though lacking some details.

83 In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch… published an exposition of Revelation 9, predicting the fall of the Ottoman Empire… “in A.D. 1840, sometime in the month of August;” and only a few days previous to its accomplishment he wrote: “Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes [Dracozes or Constantine XI] ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840…. At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended. 46

OUR REFORM LINE Just as the reform line of the decrees parallels the reform line of the Millerites, to begin and end the 2300 days, just so does the reform line of the Millerites parallel our reform line, in starting and ending the hour of judgement or Day of Atonement. Without going into too much detail, the darkness that precedes our reform line is the darkness that resulted from a rejection of the third angel’s message in 1888. This was progressive rejection that culminated with the book Questions on Doctrine in 1957. This marks the beginning of the fourth generation of Adventism. The time of the end is marked with the fall of the Soviet Union in 1989. This is not a time prophecy but is an event that is the fulfilment of Daniel 11:40b. 84 This is followed by an increase of light that is formalised in 1996, with the publication of the Time of the End magazine that presents the message on Daniel 11:40-45. The message is empowered by the restraint of Islam on 9/11 that parallels the events that occurred on August 11, 1840. The events of 9/11 also mark the arrival of the fourth angel of Revelation 18, which itself is a repeat of the second angel’s message. Thus, in our time, the second message arrives at the empowerment of the first message. The next step will be midnight (the formalisation of the second angel’s message, followed by the midnight cry, when the message is empowered. These both are necessary if we are to have the arrival of the third message. We believe that the third message is the Sunday law test. It is here that probation will close for Seventh-day Adventists.

THE TWO STICKS JOINED In this final period of reform, God will no longer have a divided Church. The will be one stick in His hand. And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. (Ezekiel 37:21-22) 84 In commenting upon Daniel 11:40b, Louis F. were states, “The king of the north - the Papal forces - will subdue the anticlerical atheistic forces of the king of the south - Egypt. That is, nominal Christianity will subdue the Communistic forces sponsored by the Soviet Republic.” Preparing for the Close of Probation, (1957). 47

What a powerful testimony this is to the world. Protestants and Seventh-day Adventists will unite under one banner. They unite to give the final warning message to the world.

A FALSE REFORMATION It is here that we cannot neglect to make a warning. A false reformation is occurring that proposes to unite with Protestantism before the time and under a false pretense of unity and obedience to God. The false reformation precedes the true. This false reformation began to lay its roots at the beginning of the work. This was tares shown among the wheat. It is only now coming to fruition. However, we need not be deceived for its character has been plainly laid before us. The enemy of souls has sought to bring in the supposition that a great reformation was to take place among Seventh-day Adventists, and that this reformation would consist in giving up the doctrines which stand as the pillars of our faith, and engaging in a process of reorganization. Were this reformation to take place, what would result? -The principles of truth that God in His wisdom has given to the church would be discarded. Our religion would be changed. The fundamental principles that have sustained the work for the last fifty years would be accounted as error. A new organization would be established. Books of a new order would be written. A system of intellectual philosophy would be introduced. The founders of this system would go into the cities and do a wonderful work. The Sabbath, of course, would be lightly regarded, as also the God who created it. Nothing would be allowed to stand in the way of the new movement. The leaders would teach that virtue is better than vice, but God being removed, they would place their dependence on human power, which, without God, is worthless. Their foundation would be built on the sand, and storm and tempest would sweep away the structure. Special Testimonies, Series B, No. 2, 54, 55. The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday. Review and Herald, March 18, 1884. We also have counsel that tells us what the work of revival and reformation are. A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and 48

heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend. Review and Herald, February 25, 1902.

SEARCHING

FOR

NEW LIGHT

In this context, we have a work to do that now lies before us. Prophecy is being fulfilled before our eyes. We cannot neglect the preparation, though we feel that we have and that we are unprepared for is already happening around us. There is an individual work of study that needs to be done. We must look for new light, as we would for buried treasure. It is not for the novelty (merely to have something new) but so that we can better understand the old. In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began "at Moses and all the prophets" and "expounded unto them in all the scriptures the things concerning Himself." Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form. Christ’s Object Lessons, 127. Christians should be preparing for what is soon to break upon the world as an overwhelming surprise, and this preparation they should make by diligently studying the word of God and striving to conform their lives to its precepts. The tremendous issues of eternity demand of us something besides an imaginary religion, a religion of words and forms, where truth is kept in the outer court. God calls for a revival and a reformation. The words of the Bible and the Bible alone, should be heard from the pulpit. But the Bible has been robbed of its power, and the result is seen in a lowering of the tone of spiritual life. In many sermons of today there is not that divine manifestation which awakens the conscience and brings life to the soul. The hearers cannot say, "Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?" Luke 24:32. There are many who are crying out for the living God, longing for the divine presence. Let the word of God speak to the heart. Let those who have heard only tradition and human theories and maxims, hear the voice of Him who can renew the soul unto eternal life. Great light shone forth from patriarchs and prophets. Glorious things were spoken of Zion, the City of God. Thus the Lord designs that the light shall shine forth through His followers today. If the saints of the Old Testament bore so bright a testimony of loyalty, should not those upon whom is shining the accumulated light of centuries, bear a still more signal witness to the power of truth? The glory of the prophecies sheds their light upon our pathway. Type has met antitype in the death of 49

God's Son. Christ has risen from the dead, proclaiming over the rent sepulcher, "I am the resurrection, and the life." John 11:25. He has sent His Spirit into the world to bring all things to our remembrance. By a miracle of power He has preserved His written word through the ages. The Reformers whose protest has given us the name of Protestant, felt that God had called them to give the light of the gospel to the world; and in the effort to do this they were ready to sacrifice their possessions, their liberty, even life itself. In the face of persecution and death the gospel was proclaimed far and near. The word of God was carried to the people; and all classes, high and low, rich and poor, learned and ignorant, eagerly studied it for themselves. Are we, in this last conflict of the great controversy, as faithful to our trust as the early Reformers were to theirs? Prophets and Kings, 626, 627. We wish to finish with one last quote. In vision I saw two armies in terrible conflict. One army was led by banners bearing the world's insignia; the other was led by the bloodstained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord's army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: "Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty. The battle raged. Victory alternated from side to side. Now the soldiers of the cross gave way, "as when a standard-bearer fainteth." Isaiah 10:18. But their apparent retreat was but to gain a more advantageous position. Shouts of joy were heard. A song of praise to God went up, and angel voices united in the song, as Christ's soldiers planted His banner on the walls of fortresses till then held by the enemy. The Captain of our salvation was ordering the battle, and sending support to His soldiers. His power was mightily displayed, encouraging them to press the battle to the gates. He taught them terrible things in righteousness as He led them on step by step, conquering and to conquer. At last the victory was gained. The army following the banner with the inscription, "The commandments of God, and the faith of Jesus," was gloriously triumphant. The soldiers of Christ were close beside the gates of the city, and with joy the city received her King. The kingdom of peace and joy and everlasting righteousness was established. Christian Experience and Teachings of Ellen G. White, 228, 229.

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