Miller was wrong for assigning a time prophecy to this word that is translated seven times. I don't think there is an argument, a rebuttal to the Hebrew. The Leviticus 26 may not have a numerical value. I mean, it doesn't have a numerical value where the word translated times in Daniel does. But it's smoke and mirrors. William Miller never suggested that the word that is translated as seven times in Leviticus 26 possessed a numerical value and therefore he saw a time prophecy in it. William Miller's logic is based upon the context. So if you go to Leviticus 25, we want to show you William Miller's contextual logic. In fact, if you start in the last verse of chapter 24, it says, And Moses spake to the children of Israel, verse 23 of chapter 24 of Leviticus. Verse 23 of chapter 24 says, And Moses spake to the children of Israel that they should bring forth him that had cursed out of the camp and stoned him with stones, and the children of Israel did as the Lord commanded Moses. And the reason that I start with that verse is I want you to see that this is a conclusion of a story. Here in chapter 24, chapter 25 is an introduction of a new thought. Chapter 25 says, And the Lord spake unto Moses in Mount Sinai, saying, Speak unto the children of Israel, and say unto them, When you come into the land which I give you, then shall the land keep a Sabbath unto the Lord. Leviticus 25 is the chapter where the sacred cycle of seven is set forth. It's where the statutes that on the seventh year the land was to rest is identified. It's where they're told about the Jubilee that after seven cycles of seven years, then they were to let the land rest an additional year on the 50th year to celebrate the Jubilee. It's where the statutes of slavery and ownership of the land is set forth. The Hebrews never owned the land. It was always the Lord given to them for a period of 50 years. And if I'm given my land at the beginning of 50 years and halfway through the 50 years, I want to sell my land, then when I sell my land to you, it's based on half the value because there's only 25 years left of that. If I've had it for 10 years, then I get to sell it for 80% of the value. And all these statutes are in Leviticus 25. If I end up becoming your bond servant during that 50 years, at the end of the 50 years and the year of Jubilee, I'm set free because I'm a Hebrew and my land is returned to me. So, the point being is that Leviticus 25 is the chapter where the sacred cycle of seven, the statutes connected with the land resting the seventh year and seven cycles of seven is set forth. So, if you understand that, then when you get to verse 1 of Leviticus 26, it's a continuation of these statutes concerning the land resting, the Jubilee and the interconnected laws with that principle. It says in verse 1, You shall make you no idols nor graven images, neither rear you up a standing image, neither shall you set any image of stone in your land to bow down unto it, for I am the Lord your God. You shall keep my Sabbath and reverence my sanctuary. I am the Lord. If you will walk in my statutes, and there's no chapter division in here. Moses has just set forth the statutes of the sacred cycle of seven and he's bringing this to a conclusion now. If you will walk in my statutes and keep my commandments and do them, then I will give you rain and do season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And he begins to set forth the blessings that would be given to the Hebrews if they kept these statutes. But when you get to verse 14, it says, But if you will not hearken unto me, and will not do all these commandments, and if you shall despise my statutes, and by the context, the statutes that he's speaking about here are the statutes of chapter 25, which is all about seven. Seven years, and in the seventh year you let the land rest. Seven cycles of seven years, and then you let the land rest an additional year, in the 50th year, the Jubilee. If you will not keep, if you despise my statutes, or if your soul abhor my judgments, so that you will not do all my commandments, but that you break my covenant, I also will do this unto you. And then he lists the cursings. So, when William Miller approaches this, he's not worried about the Hebrew. He doesn't know the Hebrew. The Cruden's Concordance, the Strong's Concordance, will give you some insight into the Greek and Hebrew, but the Cruden's Concordance that William Miller was using, it doesn't have any insight into the Hebrew and Greek. William Miller wasn't evaluating these things based upon the Hebrew and Greek. He was evaluating this based upon the context. The statutes of chapter 25 are about the sacred cycle of seven. When you get to the cursings, for breaking those statutes, in chapter 26, William Miller's looking at it by the context. So, when you get to verse 18, and it says, And if you will not yet for all this hearken unto me, then I will punish you seven times more for your sins. Miller's thinking, cursing, for breaking the statutes, is identified as seven times, and it's all about seven times. So, he's understanding it by context. Do you follow me? I don't know, but in in your notes now. Let's switch to your notes. Sam started by reading Daniel chapter 9 verses 1 and 2 concerning this 70 years. What we want to show you here to start with is that there's really nothing wrong for William Miller approaching the seven times in Leviticus 26 from a contextual point of view. From taking, by the context of chapter 25 and 26, for William Miller to see a time prophecy in it. We want to show you that there's no problem with that. We're going to give you a second illustration of that being done by someone other than William Miller. Okay? In Daniel 9 verse 1 and 2, it says, In the first year of Darius, the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans, in the first year of his reign, I, Daniel, understood by books the number of the years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish 70 years in the desolation of Jerusalem. So when this 70 years is addressed by Daniel, he's telling us during this 70 years, Jerusalem would be desolated. Okay? And if you go to Jeremiah, where Daniel found this, in the next reference in your notes, in Jeremiah 25, 11 and 12, it says, In this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon 70 years, and it shall come to pass, when 70 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 a perpetual desolation. Jeremiah actually adds more to the picture than simply that Jerusalem was going to be desolated. He says, At the end of the 70 years, Babylon would be punished. Okay? This is bringing line upon line, two different prophets giving testimony about the 70 years, and they're building a bigger picture. Okay? Zechariah comments on the 70 years. In chapter 1, verse 12, it says, Then the angel of the Lord answered me, and said, O Lord of hosts, how long will thou not have mercy on Jerusalem, and upon the cities of Judah, against which thou hast had indignation these three score and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts, I am jealous for Jerusalem. And this word, jealous, we're not going to study this, but this is the word that sometimes translated as zeal. Okay? When Jesus cleansed the temple, what did he say? The zeal of the Lord of hosts has caused me to do this. This jealousy of the Lord in the Bible has to do with him choosing Jerusalem, with him raising up Jerusalem. And Jerusalem gets raised up more than once in the scriptures. It gets raised up in the Millerite history. That's why John in chapter 11 is measuring Jerusalem. Because the zeal of the Lord of hosts had just caused Jesus to cleanse the Millerite temple between 1840 and 1844. Zeal, jealousy, same words, but anyway, different subject. Thus saith the Lord of hosts, I am jealous for Jerusalem and for Zion with great jealousy. And I am very sore displeased with the heathen that are at ease, for I was but a little displeased and they helped forward the affliction. Therefore, thus saith the Lord, I am returned to Jerusalem with mercies. My house shall be built in it. That's why John in chapter 11 is measuring Jerusalem. Jerusalem is getting built in 1844. The Millerite history is repeated to the very letter. Jerusalem gets built here at the end of the world When Jerusalem is getting built, the Lord is entering into covenant with the people. He entered into covenant with the Millerites in that time period, but we went wandering in the wilderness of Laodicea, so he re-enters into covenant with those people that we call the 144,000. And I say that knowing that some of the people that he enters into covenant with here at the end of the world may receive the seal of God at the Sunday Law, but they may also get laid to rest before human probation closes. And the 144,000 are those that are still alive when human probation closes. So I'm using the word 144,000 in kind of a general sense. Anyway, when Zechariah is dealing with the 70 years, he's not so much talking about the desolations of Jerusalem or that the fact that Babylon gets punished at the end of the 70 years, as he's emphasizing that at the end of the 70 years, the Lord does a work to re-establish a covenant with the people, rebuild the city of Jerusalem. Okay? Now, Prophets and Kings, page 714, and this is a very interesting quote. This turns the light on on several lines of prophecy if you let this quote sink in. It says, The Church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries, God's people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord's great moral vineyard was almost wholly unoccupied. They were deprived of the light of God's word. This is the 1260 years of papal rule, if you're reading it in context. Then she says, The darkness of error and superstition threatened to blot out a knowledge of true religion. God's church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile. She's here saying the 1260 years of spiritual captivity in spiritual Babylon, of captivity of spiritual Israel in spiritual Babylon for 1260 years was typified by the 70 years of captivity of literal Israel in literal Babylon. So that 70 years is paralleling the 1260 years. And at the end of the 70 years, Israel comes out of Babylon upon three decrees. And at the end of 1260 years, spiritual Israel comes out of spiritual Babylon upon three messages. And the third decree, when they come out of literal Babylon, is what starts the 2300 year prophecy. And the third message, when they come out of spiritual Babylon, is where the 2300 year prophecy ends. Jesus illustrates the end from the beginning. If you have an Ellen White study bible, if you go to... Where is it? Where is it? This isn't part of... It's under... Her comments under Revelation chapter 18. Just... I don't need to throw this in, but I'm going to do it anyway. This is from Review and Herald, December 13th, 1892. It says, As God called the children of Israel out of Egypt that they might keep His Sabbath, so He calls His people out of Babylon that they might not worship the beast in the image. So, when you wrap your mind around that, what it's saying is that the 430 years captivity in Egypt is also paralleling the 1260 and the 70. So, it's the same old story repeated over and over again throughout the scriptures. So, at the end of the 70 years, the Lord is going to build Jerusalem, but I want to take you to one more place where the 70 years is referenced, and you have it down there under 2 Chronicles 36, 21. And I assume this is Ezra. Anyone know for sure or not sure? Is Ezra the one that wrote Chronicles? I suppose that it is, but they aren't sure. Okay. It says in verse 21, "...to fulfill the word of the Lord by the mouth of Jeremiah until the land had enjoyed her Sabbath for as long as she lay desolate, she kept Sabbath to fulfill threescore and ten years." Whoa! You know what Ezra just did there? Go back to Leviticus 26. Maybe you're still there. In Leviticus 26, in the cursing part of Leviticus 26, the cursing for not keeping the statutes of chapter 25, in verse 34 it says, "...then shall the land enjoy her Sabbath as long as it lieth desolate, and ye be in your enemy's land. Even then shall the land rest and enjoy her Sabbath as long as it lieth desolate it shall rest, because it did not rest in your Sabbath when you dwelt upon it." And in verse 43 it says, "...the land also shall be left of them and shall enjoy her Sabbath." If you go back to your notes, in 2 Chronicles 36-21, Ezra says, "...to fulfill the word of the Lord by the mouth of Jeremiah until the land had enjoyed her Sabbath for as long as she lay desolate, she kept Sabbath to fulfill threescore and ten years." What Ezra's doing here is he's taking the cursing of Leviticus 26 and based upon the context and he's identifying a time prophecy in connection with it. Ezra is doing the identical thing that William Miller did. By the context of chapter 25 and 26, Ezra is computing a time prophecy. So, really wasn't nothing wrong with William Miller arriving at the seven times based upon context and the argument about the Hebrew. It's just a smoke screen. Now, up here, we're going to deal with this history here and this is the 70 years we're speaking about here, alright? Put a couple more things in place and then we'll go over there and try to explain some of these things. In Daniel 9-24, it says, "...70 weeks are determined..." And what does this word determined mean? Cut off. There's 490 years, 70 weeks of probationary time that is granted Israel beginning in 457, from the beginning of the 2300 year prophecy, 490 years of probation. "...70 weeks are determined upon thy people and upon thy holy city to finish the transgression, to make an end of sin, to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy." What's this 490 years represent? Probationary time, right? Notice, for a second witness, Matthew 18-21 and 22. "...Then came Peter to him and said, Lord, how oft shall my brother sin against me and I forgive him? Till seven times? Jesus saith unto him, I say not unto thee until seven times, but until seventy times seven." You forgive him for 490 times. 490 is probationary time. In Acts 13, verses 16-20, it says, "...Then Paul stood up, and beckoning with his hand, said, Men of Israel, and ye that fear God, give audience. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a high arm brought he them out. And about the time of forty years suffered he their manners in the wilderness." Forty years in the wilderness. "...And when he had destroyed the seven nations in the land of Canaan, he divided their land to them by lot, and after that he gave unto them judges about the space of..." How long? "...and after that." 450 years. So, 40 years and 450 years is... So, over here, this is Passover when they come out of Egypt, this mark here. And there's 490 years until who? Samuel the prophet. And what did the Bible chronologists tell us? How many years between the first king, Saul, and the last king, Zedekiah? 490 years. And the first major prophecy of the 2300 years is this 490 years. Do you think there's some connection there? Got to be a connection, right? No accidents in God's word. There's 490 years from Passover to Samuel. And Samuel anoints Saul and David. But who's the third king? And what does Solomon do, among other things? He builds the temples. Notice the temple here, it's built on the third king. Alright, he had a third decree, yeah. But the last king down here is Zedekiah. But the history of Zedekiah is the history of Jehoiachin and Zedekiah because Nebuchadnezzar comes against all three of those kings. So, Zedekiah here is the third king in this history. So, on the third king, Solomon, the temple is built. But on the third king, Zedekiah, that temple is destroyed. So, when you get down here, the third king, the third decree, that temple is built. Third king built, third king destroyed, third king built. Think that's an accident? Now, what are the points that I've tried to make here? This is one of the points I'm trying to make here and it's kind of stepping out of this. It's the brothers and sisters in Adventism that are making war against these foundational truths will lead you to believe that they are the theological experts on Adventism and that they are the elite in terms of defining what the third angel's message is and what the 2300 years are. And from my experience in Adventism, I don't ever remember hearing presentations from the pulpit that take the 2300 year prophecy to this level to where you're seeing this repetition of history in such a profound way. My point is, I don't think that they are the experts. I think that their understanding of the 2300 days and the third angel's message is shallow at best. I actually think it's incorrect, but at best it's shallow. There is a great deal of light connected with the 2300 years that we haven't began to scratch the surface on. For instance, what I'm saying is, this is the breakdown of the 2300 year prophecy here. The first prophecy within the 2300 year prophecy is this 49 years. That's 49 if it's a bad 49. And in that first week, what were they going to do? Finish the streets and walls, even in troublous time. That's the first section of this 2300. The main section is this 490 years from here down to here to the stoning of Stephen. But we know that that 490 years was determined. It was cut off. It's probationary time that was given to the Jews. So, if this 490 years is probationary time, and it's obvious to see that these two histories are connected with this, because here the third king the temple is built, here the third king the temple is destroyed, here the third king the temple is built. It's connected. Then this 490 years and this 490 years has to be some type of probationary time. Right? So, from Passover, how did the Lord bring his people out of Egypt? Yes. There are probably lots of answers to this, but by a prophet he led them, right? From Moses the prophet to Samuel the prophet, what this probationary time here is, is the time of a theocracy, where the Lord is leading his people through a prophet. So, in terms of prophetic understanding, here at the end of the world, this is a theocracy, so we're just going to keep it simple. This is church. But from the anointing of Saul until the last king, from the first king to the last king, from Saul to Zedekiah, what's a king? That's a monarchy. So, you have in here, for Israel 490 years of probationary time, church 490 years probationary time, state, and of course Bible prophecy is structured upon the story of church and state. From Lucifer's rebellion, he said he wanted to seat himself upon the throne of God, that's state, and he wanted to seat himself in the sides of the north, that's church. From beginning to end, Bible prophecy is structured on the story of church and state. So, when you see this, even if we don't understand all the implications, there's something pretty profound here. OK. You can see the summarization of the 490 years from Saul to Zedekiah. You can find that in Clark's commentary. Brothers and sisters, if you've studied the Reform Movement, all the Reform Movements are a work of the Holy Spirit, and the work of the Holy Spirit is a three-step work. John 16.8 says to convict of sin, righteousness, and judgment. OK. The first waymark in these three waymarks is the conviction of sin. Back here in the story of Moses, Moses brings a Reform message of the Sabbath. In the second waymark, you're going to find righteousness manifested, and this is the outpouring of the plagues, which was a work of the Holy Spirit. And then in the third, you're going to see judgment. The judgment of the firstborn, Passover. OK. That's a three. And it's invariably followed by a disappointment. Here, they're disappointed at the Red Sea, right after Passover. Pharaoh's army is behind them, the Red Sea is in front of them. Sister White uses that history to describe the disappointment of the Millerites down here, right after William Miller brought a message that convicted of sin. In the second angel's message, the midnight cry was a manifestation of righteousness, and it led to judgment. OK. So, when you get to this history, all right, you have the first king, Saul, second king, David, third king, Solomon, and then you have the disappointment right here when the kingdom is split in part. All right. The next thing that happens after Solomon is the kingdom is divided between Jeroboam and Rehoboam. Disappointments there. Here you have Jehoiakim, Jehoiachin, Zedekiah, and they're carried to Babylon. Was that a disappointment? OK. Here you have Cyrus, Darius, Artaxerxes, and Sister White says, Ezra was greatly disappointed on how few people came out of Babylon. That's her word, disappointed. These histories are tied together in a very deep and profound way, and we're just scratching the surface. We're just scratching the surface. But I want to show you this 70 years in a different way. All right. This is Isaiah 23. I like Isaiah 23. So, we have all of Isaiah 23 in your notes. Seventy years in the ships of Tarshish. The burden of Tyre, how ye ships of Tarshish, for it is laid waste, so that there is no house, no entering in, from the land of Chinem, it is revealed to them. Be still ye inhabitants of the Isle, thou whom the merchants of Zidon that pass over the sea have replenished. And by great waters, the seed of Sihor, the harvest of the river, is her revenue, and she is a mart of nations. Be thou ashamed, O Zidon, for the sea hath spoken, even the strength of the sea, saying, I travel not, nor bring forth children, neither do I nourish up young men, or bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish, how ye inhabitants of the land. Is this your joyous city, whose antiquity is of ancient of days? Her own feet shall carry her afar off to Sojourn. Who hath taken this council against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honorable of the earth? The Lord of hosts hath purposed it to stain the pride of all glory, and to bring into contempt all the honorable of the earth. Pass ye through the land as a river, O daughter of Tarshish. There is no more strength. He stretcheth out his hand over the sea, he shook the kingdoms. The Lord hath given a commandment against the merchant city to destroy the strongholds thereof, and hath said, Thou shalt no more rejoice, O thou oppressed virgin daughter of Zidon. Arise, pass over to Chittim. There also shalt thou have no rest. Behold the land of the Chaldeans. This people was not, till the Assyrian founded it for them that dwell in the wilderness. They set up the towers thereof, they raised up the palaces thereof, and he brought it to ruin. The land of the Chaldeans, Nimrod built a tower and a city. A tower is a church, a city is state, a kingdom. The tower is a church, a palace, state. This is a reference to Nimrod. This is Babylon. This is one of the key characteristics of Babylon. Howl, ye ships of Tarshish, for your strength is laid waste. You notice throughout here that the ships of Tarshish are howling. We are going to identify who the ships of Tarshish are, and we are going to identify why they are howling. And this is important. This is present truth. When we get to it, you will see that this is present truth. But right now we are just dealing with Tyre, because Tyre is going to be forgotten for 70 years. And it shall come to pass in that day, in the day when the ships of Tarshish are howling, in that day, that Tyre shall be forgotten 70 years, according to the days of two kings. One king. At the end of the world, is there time prophecy? Time prophecy comes to an end in 1844. So, Isaiah is defining what the days, what the 70 years are, as the days of one king. This isn't a time prophecy. This is a prophetic symbol. This 70 years is symbolizing a period of time, and the period of time is defined as the days of one king. By the way, over here in this 70 years, was this the days of one king? Yes. Okay, yes it was. Because a king is a kingdom, right? And the 70 years begins when Babylon is destroying Jerusalem, and it ends when Babylon is destroyed. Isn't that what Jeremiah says? At the end of 70 years, I will punish Babylon. So, this 70 years is the days of one king. A king is a kingdom. This 70 years is the days of one king. One kingdom of Bible prophecy, that kingdom being Babylon. Right? So, here, this kind of corresponds to it. The 70 years that Tyre shall be forgotten is the days of one king. And at the end of 70 years, shall Tyre sing as a harlot. What does Sister White tell us that singing represents, when she's speaking about the song that the 144,000 sing that no man can learn? It's their experience. The song represents your experience. Okay? So, this is the experience of the harlot. That's what it called her, right? At the end of the 70 years, shall Tyre sing as a harlot. Take a harp, go about the city, thou harlot that has been forgotten, make sweet melodies, sing many songs that thou mayest be remembered, and it shall come to pass at the end of 70 years, and what's the end of the 70 years? The 70 years has been the days of one king. When that kingdom ends, whatever kingdom it is, then Tyre, the harlot, is going to sing a song. And it shall come to pass at the end of 70 years that the Lord shall visit Tyre and shall turn her to hire and shall commit fornication with all the kingdoms of the world upon the face of the earth. Who's Tyre? It's the papacy. Right? This is modern Babylon. Isn't it modern Babylon that commits fornication with all the kingdoms of the earth at the end of the world? And her merchandise and her hire shall be holiness to the Lord and it shall not be treasured nor laid up, for her merchandise shall be for them that dwell before the Lord to eat sufficiently and for durable clothing. Tyre is the power at the end of the world that commits fornication with all the kings of the earth in Revelation 17, verse 1 and 2 it says, And there came one of the seven angels which had the seven vials and talked with me, saying unto me, Come hither. I will show unto thee the judgment of the great whore that sitteth upon many waters with whom the kings of the earth have committed fornication and the inhabitants of the earth have been made drunk with the wine of her fornication. So there's 70 years that the papacy is forgotten. It's not prophetic time. 70 years that the papacy is forgotten. It's the days of one king. And when that time period of that king is over, then, and only then, does the papacy go forth to commit fornication with the kings of the earth. Is that how you see that? Now, what I'm saying here... Let me see if I... This might be too much even for me to remember here. This is Passover. There's 490 years. I'm bringing this over to here now. 490 years from Passover to Samuel who anoints the first king, Saul. There's 490 years from Saul to the last king, Zedekiah. I hope I don't make a mistake here. Then there's 70 years, the days of one king. This is Babylon, right? And then you have the three decrees. I've confused myself. OK, no, I get it. Here's the three decrees, right? Cyrus, Darius, Artaxerxes. Then you have the first element of this time prophecy, 49 years. This is the 2300 year prophecy that ends on the third message, right? Are you all with me? And here you have the prophecy that marks when Christ is anointed at his baptism and the dove comes down out of heaven. Here you have the cross in the midst of the week he's cut off. And here you have Michael standing up at the stoning of Stephen. Alright? At this point, what begins? Judgment. OK, but we know that... and judgment continues until Michael stands up. Let's put Daniel 12.1 here, when Michael stands up. But judgment is broken into two parts. First part is the judgment of the dead. And the last part is the judgment of the living. And we've dealt with this week, Acts 3.19, which says, Repent ye therefore and be converted. And send your sins beforehand into the judgment that they might be blotted out, that you might receive the refreshing. And Sister White says Refreshing is the latter rain. In order to receive the latter rain, I have to send my sins beforehand into judgment that they might be blotted out by Christ in the final work in the most holy place. Then I receive the latter rain. Therefore, when you get to the time period of the latter rain, you're in the judgment of the living. OK? And so, in the judgment of the living, right in here, in this period, the latter rain is falling. And one of the symbols for the latter rain is fire. Right? At Pentecost, which was the fulfillment of Joel, what was on their head? Tongues of fire. There's another illustration. OK. So, what I'm saying is, is that we have a parallel, counterfeit situation going here. Alright? This is the story of Jerusalem, the city Jerusalem. This is the story of Babylon. OK? The Bible is the story of two cities, Babylon and Jerusalem. And the papacy is forgotten for 70 years. When was the papacy forgotten? 1798. It receives its deadly wound, right? 1798, right here. Everyone with me on this? Time is no longer now, brothers and sisters. Please, time is no longer. This isn't about prophetic time. I'm in your way, aren't I? You need to find another place to be or you're going to make me feel self-conscious. Time is no longer. Right? So, we're not talking about prophetic time here. We're talking about... No, we're talking about symbolic time. This 70 years, how does Isaiah define it? The days of one king. What kingdom of Bible prophecy arrived in 1798? The United States. When is the United States overthrown as a kingdom? The Sunday Law. So, this 70 years is not prophetic time. It's the days of one king. It's from 1798 till the Sunday Law. So, we're going to put here Daniel 11, 41. You could also put Revelation 13, 11. There's other, you know, Isaiah 10, 1. You could put other places, but we're going to put Daniel 11, 41. Alright, alright. Okay. Great Controversy 441. 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 no question one nation and only one meets the specification of this prophecy. It points unmistakably to the United States of America. Review and Herald, March 9th, 1886. He is born long with the perversity of the race. He has tried to win them to himself. But the time will come when they shall fill, shall have filled their measure of iniquity and then it is that God will work. This time is almost reached. God keeps a record with the nations. The figures are swelling against them in the books of heaven. And when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full. From 1798 till the Sunday Law in the United States, Tyre is forgotten. At the Sunday Law in the United States, Tyre comes out and goes forth to commit fornication with the kings of the earth to sing her harlot song. OK? You see that? All right. Now, we didn't spend this week a great deal of time on something that I'm going to say here, but we did touch it. And it can be tip-ended at a very deep level, but we did not do it this week. And it's this. Adventism at the end of the world is confronted with a progressive three-step test. We've dealt with that a little bit this week. But the third test, when this three-part test is illustrated in inspiration, the third test is where the door closes. This is a simple way to illustrate it. The door closes for Adventism at the Sunday Law. OK? Only those people that have had the light of Sabbath and Sunday are going to be held accountable for the Sunday Law test when it first arrives. And Seventh-day Adventists are the ones that are going to be held accountable for the light of Sabbath and Sunday when the Sunday Law arrives. And at that point, the door closes on us and we either receive the mark of the beast or the seal of God. So our third test here at the end of the world is the Sunday Law. There are two tests that come before that. And I'm not dealing with the details of what those tests are here. But I want you to see something. This being the Sunday Law, in connection with the days of one king and with Tyre being forgotten 70 years, we know that the Sunday Law is the third of three tests. OK? One, two, and this here, for us, is the third test. OK, now what I want you to see is that on this third test here, these three tests for us at the end of the world, they're paralleling the three tests of the Millerite history, the first, second, and third angels' message, right? OK? So, these three messages at the end of the 2300 days were prefigured, paralleled by, typified by, the three decrees at the beginning of the 2300 days, right? OK? So, these three decrees, they're typifying this three-step testing process for us. And when we get to the third test, which is the Sunday Law for us, then the 2300 years for the papacy begins to get repeated. All right? This is not time prophecy. Don't leave here saying that I'm reapplying time prophecy at the end of the world. I'm not. OK? However you want to say it. OK. When was the foundation of the temple laid? Yeah, I realized I put one mark too many. OK. When was the foundation of the temple built? In the history of the first decree. Back here. Right there. All right. Before the second decree, the foundation of the temple was completed. Was the temple completed before the third decree? Yes. Yes, absolutely. The temple was completed before the third decree because at the third angels' message, the messenger of the covenant suddenly comes to his temple and enters into covenant with him. He develops the temple before the third decree. All right. But anyway, the temple here in Jerusalem is essentially finished by the third decree. Right? Right. That's historical fact if you're not aware of it. It is. And the point is from this 49 years, what was the work that had to be done? The streets and the walls still had to be. In order to finish the city, you have to finish the streets and the walls. Everything else is in place. And in Bible prophecy, a city is a kingdom. Okay? If you just take the word city and just look at the book of Revelation, you're going to get eight or nine at least references that a city represents a kingdom in Bible prophecy. So in this history down here, when Tyre goes out to sing like a harlot and commit fornication with the world, she still has a work to do. She has to finish building the city, her city, her kingdom. And that's Daniel 11, verse 42. Because in verse 42, she conquers Egypt. She conquers all the nations of the world. Okay, that's the 49 years. Here, the third obstacle for modern Rome. She's conquered the king of the south. Here she conquers the glorious land. Here she conquers Egypt. Her kingdom is re-established. The streets and the walls have been built in troubleless times. Because back here in verse 41, national apostasy is followed by what? National ruin. National ruin begins here. The whole world starts falling apart. But the papacy finishes building the streets and the walls in troubleless times. Right? Okay, so better follow my notes. You have a quote from Great Controversy. Speaking about the papacy, and I'm just going to drop down to the last sentence there from Great Controversy 563. On page 4, under forgotten. Tyre is going to be forgotten for 70 years as the days of one king. And this quote is talking about the papacy and how Protestants have forgotten who and what the papacy is. And the last quote says, Have these persons forgotten the claim of infallibility put forth for 800 years by this haughty power? And the answer is yes. In this time period, from 1798 to the days in which we're living, Tyre, they forgot who Tyre is. Okay, so when Isaiah says that, it's actual. She's forgotten. Now notice, in the Church of Thyatira, there's seven churches in Revelation and the fourth church, Thyatira, is the history of the papacy from 538 to 1798. And the symbol of the papacy in Thyatira is who? Jezebel. So, Thyatira is about the papacy from 538 to 1798. And verse 21 of chapter 2 of Revelation says, And I gave her, Jezebel, I gave the papacy, space to repent of her fornication and she repented not. What's the space of this verse talking about? The 1260 years. The 1260 years that the papacy ruled the world was a probationary time for the papacy. I gave her space to, space to, wow. That means this, here, 538, this 1260 years, it's probationary time just like this 490 years is probationary time. This 1260 years is times, times, and half a time. Where does that expression come from? You can only see this if you stand on the platform of Adventism. Where's times, times, and half a time? What's that derived from? It's from the 2520. It's half the seven times. And the 2520 against the Northern Kingdom that began in 723, it illustrates 1260 years that paganism tramples down the sanctuary and the host, doesn't it? So here, you have 1260 years, space to repent for paganism, and who's paganism? OK, paganism is more than Rome, but in terms of comparing paganism with papalism, who's paganism? It's the state. And the papacy is the church. This here was the church. This here was the state. Probationary time for church and state in two identical measures precede the 70 years that she's forgotten, which is paralleling the probationary time for church and state in two identical measures that precede the seven years of captivity in Babylon. Do you see that? Let me ask you. Is that an accident? Is this something that some human being has invented? It's too airtight, OK? Now, I'm not saying that we're teaching all the lessons that can be derived from that. What I'm saying is we haven't even begun to teach any of the lessons that can be derived from this. We're just showing you the outline to stimulate your sanctified curiosity and to demonstrate that those of us in Adventism that are warring against the foundational truths really don't know what they're warring against because you can only see this if you understand the 2520. All right? So, in under three decrees, on page four, it says, The whole earth is to be lightened with the glory of the Lord. The pure in heart shall see God. It is those who are following the Lamb, whithersoever he goeth, that will receive power from that angel that came down from heaven, having great power. The first message is to be repeated, proclaiming the second advent of Christ to our world. The second angel's message is to be repeated. Right here is the repetition of these three messages up here and it leads to the Sunday Law. So, I'm not going to do this presentation in detail. What I'm going to tell you here, though, is that this history here, it's also the sacred week. All right? This is the sacred week. This history here is the week where Christ confirmed the covenant with many for one week. Okay? And he did it for how many days? 2520. It's where the covenant is confirmed. The 2520 is about the covenant. And what I'm saying is, without giving you all the background for it, because of time, that this week where Christ confirmed the covenant is counterfeited, so to speak, in this history here. This is where the satanic covenant is confirmed. All right? So, when you understand that, and you have a couple of witnesses for it, and this is the part I didn't take time to show you, is that in Revelation 11, you have the history of Christ illustrated. Okay? In Revelation 11, it begins when the Old and New Testament, which is the Word of God, and Christ is the Word of God, when they receive power, if you're familiar with Revelation 11. Then it says they give their testimony for three and a half days. Christ received power at the beginning of this week when the dove came down out of heaven. All right? And he gave his testimony for how long? Three and a half years. That's Revelation 11. The Old and New Testament give their testimony for three and a half years. Three and a half days. And then in the midst of the week, Christ was crucified. And Revelation 11 says, in that same parallel history, that the beast that is sent is out of the pit. He makes war with them and kills them. And their dead bodies lie in the street of that great city. And that great city is France during the French Revolution. So, right where Christ is crucified in the midst of this week, in the French Revolution, by the way, was 2,520 days long. And in the midst of it, the Old and New Testament were crucified. And after Christ was crucified, he was resurrected. And the Old and New Testament in Revelation 11 is resurrected. And after Christ was resurrected, then he ascended. And the Old and New Testament in Revelation 11, after they were resurrected, ascended. So, it's a parallel history. And in Revelation 11, the history of the French Revolution, it says, in that very hour. The history of the French Revolution, this 2,520 days, is also called an hour. Let me show that to you. I don't want to spend time in Revelation 11, but I do want you to see that the history of the French Revolution is called an hour. In verse 13, it says, in the same hour was there a great earthquake. And what's the pioneer understanding of that earthquake? The French Revolution is an hour. The French Revolution lasted how long? Seven years. Brothers and sisters, it parallels perfectly the history that Christ confirmed the Covenant with many for one week. There's two things that the Covenant is based upon. What are the two things the Covenant is based upon? God's Word. Revelation 11 is about God's Word. But God's Word in the Covenant has to be ratified with what? Blood. So the week that Christ confirmed the Covenant, He's ratifying it with His blood. In Revelation 11, He's ratifying His Word. How does He ratify His Word? Upon the testimony of two, a thing is established. So Revelation 11, in the week that Christ confirmed the Covenant, is the two witnesses that confirm that Covenant. And in so doing, they're establishing His Word and sealing it with His blood. Have I lost you? OK. Probably. Anyway, we go through this a little bit more carefully in a recent meeting called The Prophetic Chain from Oklahoma, which will be available. It's probably already on Edgar's website. All right? So, here, this hour, go to Revelation 17. What we're saying about this hour, we're saying that in the 2300 years, the week that Christ confirmed the Covenant with many was also accomplished in the French Revolution. But there is a satanic covenant that is confirmed at the end of the world. And in Revelation 17, verse 12, it says, And the ten horns which thou sawest are ten kings, which have received no kingdom as yet, but received power as kings, one hour with the beast. When do the ten kings, when do all the nations of the world come together with the papacy? Right here. Right in this history. Verses 41 and 42 of Daniel 11. OK. And at the beginning of this week, the dove came down out of heaven on Christ. And we're told in Revelation 11 that the Old and New Testament received power at the beginning of that time period. So how is it in this satanic history that they receive power? Revelation 13, 13. And Revelation 13, 13 comes after Revelation 13, 11. And Revelation 13, 11 is the Sunday Law. Immediately after the Sunday Law, you have verse 13 and it says, And he doeth great wonders, so that he make fire come down from heaven on earth and inside of man. Right here, we have the personation of Satan. Personation of Christ by Satan. Fires brought down out of heaven. OK. This is the parallel empowerment to this week. Alright. You see it? Notice this quote from Testimonies, Volume 5. By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism, she'll stretch her hand across the gulf to grasp the hand of the Roman power. When she shall reach over the abyss to clasp hands with spiritualism. When under the influence of this threefold union. Now she described the Sunday Law in the United States and immediately describes the threefold union. The Sunday Law in the United States is Daniel 11, 41. The threefold union is Daniel 11, 42. The final movements are rapid ones. When the United States passes the Sunday Law, national apostasy is followed by national ruin. Then Satan appears on the scene. Worlds falling apart. He pushes the world into a one world government. That's verse 42. OK. Just a very rapid movement. OK. When under the influence of this threefold union, our country shall repudiate every principle of its constitution as a Protestant and Republican government and shall make provision for the propagation of papal falsehoods and delusion. Then we know that the time has come for the marvelous working of Satan and that the end is near. This counterfeit week where Satan confirms the Satanic covenant is empowered at the beginning by an unholy symbol coming down out of heaven. It's parallel. Next page. Speaking of Satan impersonating Christ, we've already discussed this. They think that this is the great power of God. OK. And then it says in verse 42 and 43, right here. This is where the city is finished. The streets and walls are finished in troubleless times. This is the first little prophecy of 49 years up here. The city is complete. The whole world is under the control of the papacy now. And you see some other quotes. In the midst of the week, what does he do? Both in Revelation 11 and in the covenant that Christ confirmed. What happens in the midst of the week? He's cut off. OK. I'm on page 6. I'm on page 6, the midst of the week, which is right here. And what I'm saying in terms of this week here, where Christ confirmed the covenant, that it's this entire history that's paralleling this week. But in the midst of this week, it says the two armies will stand distinct and separate and this distinction will be so marked that many who shall be convinced of truth will come on the side of God's commandment keeping people. When this grand work is to take place in the battle, prior to the last closing conflict, many will be imprisoned. Many will flee for their lives from cities and towns and many will be martyrs for Christ's sake and standing for the defense of the truth. This here, this midst of the week in the satanic covenant is verse 43, 44, I'm sorry, of Daniel 11, because in verse 44 it says, And tidings out of the east and the north shall trouble him and he shall go forth to destroy and utterly make away many. This is the ratification of blood in the satanic covenant, the martyrdom of God's people. But, it says, in verse 45 of Daniel 11 and in verse 1 of Daniel 12, At that time shall Michael stand up. This week here, this week that Christ confirmed the covenant, it ends when Michael stands up at the stoning of Stephen. This week ends when Michael stands up. Human probation closes. The satanic covenant has been confirmed. Alright? Right here. But in this week here, I'm saying is the one hour of Revelation 17. This whole history of the 2300 year parallel up here is reflected in this history. When Michael stands up here, it's right here at the end of the 2300 days. And what begins? What begins at the end of the 2300 days? The judgment of the dead. Here Michael has stood up. Are the wicked dead then going to be judged? Yes, they're going to be judged. Under judgment begins with the dead. Here in this history, judgment begins with the righteous dead, beginning with Adam. But when Michael stands up here at the end of this counterfeit 2300 days, now you've got the judgment of the dead beginning, but it's the wicked dead. And Revelation 11.18 says, And the nations were angry, that's Islam, before the close of probation. Thy wrath has come, that's Michael standing up in the seven last place. And the time of the dead, that they should be judged, and that thou shouldst give us reward unto thy servants, and to thy saints, and to them that fear thy name, small and great, and should destroy us, them which destroy the earth. Pass over Sister White's comment on that. We'll go back to it. But the next comment is from Uriah Smith. He's commenting on this time to judge the dead. He says, The wrath of God for the present generation is filled up in the seven last plagues, which consequently must be here referred to, and which are soon to be poured out upon the earth. The judgment of the dead, at the time of the dead, that they should be judged, the great majority of the dead, that is the wicked, are still in their graves after the visitation of the plagues, and the close of this dispensation. A work of judgment, of allotting to each one the punishment, do his sins, is carried on in reference to them, to them by the saints, in conjunction with Christ, during the one thousand years following the resurrection. The judgment of the dead for the wicked is the millennium. That's the millennium judgment. But, there's also a judgment of the living lost, right? Because up here, it begins with the judgment of the dead, and then it moves to the judgment of the living. The thousand year millennium, when Christ returns, the wicked dead are being judged. But at the end of the thousand years, what happens? They're resurrected. Okay, the wicked are resurrected, they're alive. Are they going to be judged here? How are they judged? Fire comes down out of heaven. Right? See? Bread and scissors, okay? You have some quotes to go along with that. What I want you to see, if you will, is if you stand on this foundation, in this platform, the Holy Spirit has the ability to open up the 2300 year prophecy in a way that you just can't see if you don't stand on this. You just can't see it. You don't have the argument to see this history here and allow you to open this up. When it's opened up, what it does, what this history does, is it gives a second testimony to the prophetic lines of prophecy that William Miller was led to recognize. Let me show you one other one other prophecy, parallel prophecy in this history. It starts back here. What do you suppose this is? I wish I was an artist, but I'm not even going to pretend I'm an artist. What is this here? Ah! Someone got it. That's the Tower of Babel, right? Okay, that's the Tower of Babel. Okay, under a scattering, under a scattering on page 7. Okay, under a scattering, under a scattering on page 7. From Genesis 11, 7 and 9. It says, Go, let us go down, and there confound their language, that they may not understand one another's speech. I'm on page 7, under a scattering. So the Lord scattered them abroad from thence upon the face of the earth, and they left off to build the city. Therefore is the name of it called Babel, because the Lord did there confound the language of all the earth, and from thence did the Lord scatter them abroad upon the face of the earth. See, with Babylon, there's a scattering that begins back here. What's the scattering? It's the 2520. And at the end of the scattering, there's going to be a gathering. Joel 3, 9 and 12. Proclaim ye this among the Gentiles. Prepare to make war. Wake up the mighty men. Let all the men of war draw near. Let them come up. Beat your plowshares into swords, and your pruning hooks into spears. Let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about. Thither cause thy mighty ones to come down. O Lord, let the heathen be awakened, and come up to the valley of Jehoshaphat. For there will I set to judge all the heathen round about. And in Revelation 16, you have a parallel passage that right in here, the Lord gathers modern Babylon together in Armageddon. And you have the counterfeit 2520 in this history as well. The scattering and the gathering. Of course, you can't see that. If you're looking at the Hebrew in Leviticus 26 is your point of reference. But William Miller did not do that. William Miller was looking at the context of Leviticus 25-26. Shall we pray? Heavenly Father, we thank you that you are building upon the foundations that you raised up at the beginning of Advent's history with the Millerites. And that you are placing those truths that were assembled then in such a firm and powerful position. We wish to be among those that follow you wherever you lead through your prophetic word. That we might be changed internally by receiving the word. That we might perfectly reflect your character. And that also that we might come to understand this unfolding message in such a way that we can share it with our brothers and sisters that we come in contact with in a winning way. We understand that the latter rain is being poured out and that when the latter rain is poured out two classes of worshippers are developed. One that are drunken and one that is drinking the new wine. We have a work to do and we ask that you would help us to accomplish that work in a successful fashion. In Jesus' name. Amen. Holy Grail.