RAIN BEFORE THE HARVEST

Leviticus 26 (Proto-Daniel)
With Outlines and Charts That Demonstrate the Structural, Linguistic and Typological, Connexions Between the Book of Daniel and Leviticus 26
Theodore James Turner 8/23-31/2013

In this series of Lectures I wish to demonstrate that the Book of Daniels structural, linguistic and typological imagery are derived from the fulfillment of the Prophecy in Leviticus 26, that foreshadows the captivity of both Israel and Judah, and that the prophecies of Daniel are best understood when seen as prophecies relating to the completion of the prophecy of Leviticus 26.

Leviticus 26 in the Book of Daniel Lecture Outline I. Overview of Leviticus 26 and the Book of Daniel (part 1) A. Introduction B. Structure C. Language D. Typology E. Year /Day Principle F. Historical Context Overview of Leviticus 26 and the Book of Daniel (part 2) A. Outline and Structure B. Comparison with Deuteronomy 28 C. Conditional Prophecy D. Four lines of Prophecy E. The 70 Year Babylonian Captivity F. Three-one Combination G. Overview of Chronology H. Outline of the Book of Daniel Daniel 1 - 3: Pride of Power (Leviticus 26: 18-20) A. The Beginning of Kingdoms B. Test of Appetite (Daniel 1:3-16; Leviticus 26:26; Deuteronomy 8:3; Matthew 4:4; Daniel 12:4) C. Metal Image (Daniel 2) D. Gold Image and the Sunday Law Test (Daniel 3) E. Three-one Combination Daniel 4 and 5: The Seven Times of Nebuchadnezzar and Belshazzar A. Pride of Power B. Comparisons with Leviticus 26 and Daniel 4 C. Belshazzars Party D. Writing on the Wall (Daniel 5:24-28) E. Darius the Median (Daniel 5:31) F. The Neo-Babylonian Kings Daniel: A. B. C. D. 6 and 7: Wild Beasts (Leviticus 26: 21,22) Historical Prelude (Daniel 6) The Gentile Nations (Daniel 7) Rome: Pagan and Papal Further Comparisons with Leviticus 26

II.

III.

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V.

Leviticus 26 in the Book of Daniel VI. Daniel 8: Paganism and Papalism (Leviticus 26: 23-26) A. The Ram and He-goat B. The Daily C. Paganism to Papalism Daniel 9: The 70 Years Captivity (Leviticus 26: 28-45) A. The Seventy Years of Jeremiah B. More Leviticus 26 Parallels Daniel 10-12: Day for a Year Prophecy (1260, 1290, 1335) A. Parallels of Prophecy B. The Whole Vision C. The king of the North and Leviticus 26 D. Michael Stands Up E. The First Half of Seven Times F. The Second Half of Seven Times G. Chart of 1260,1290 and 1335 days H. Chart of the Captivity I. Chart of the Seven Times The Seven Times of Leviticus 26 A. Introduction B. The Starting Point C. Leviticus 26 connected to Isaiah 7 D. Conditions in 742 BC E. More Details F. The 'Seven Times' of Leviticus 26 G. Intensity or Duration? H. The Sabbatical Cycle is a Type I. The Land Keeps Sabbath J. The 70 Years of Jeremiah K. Why did Israel not allow the land to rest? L. How long was Israel under a king? M. When did the 2520 begin? N. Two 2520 Periods O. Timeline of the Prophetic Mirror P. Declaring the End from the Beginning Q. A Denominated People R. More parallels to the 2520 S. Christs 2520 T. Comparison with Nebuchadnezzar's Seven Times U. Nebuchadnezzar's Seven Times Was Fulfilled as 2520 Literal Days V. Nebuchadnezzar's 2520 is an Analogue to Judah's 2520 W. Belshazzars 2520 is an Analogue to Israels 2520 X. In Conclusion 2

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VIII.

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Leviticus 26 in the Book of Daniel I. Overview of Leviticus 26 and the Book of Daniel (part 1) A. Introduction The book of Daniel and the book of Leviticus are tied together in the Old Testament just as the book of Revelation and the book of Hebrews are tied together in the New Testament. This week we will be looking at these connexions between Daniel and Leviticus, specifically the connexions between the prophecy in Leviticus 26 and prophecies of Daniel. I propose that Leviticus 26 is a proto-Daniel and that an understanding of the Prophecy in Leviticus 26 helps us understand the structure, language and typological imagery utilised by Daniel. Daniels importance for Seventh-day Adventists is understood primarily around the theme of the judgment as revealed by the cleansing of the sanctuary in heaven, and rightfully so, but when we take into consideration the historical fulfillment of the captivity of Israel and Judah as predicted by Leviticus 26 and Deuteronomy 28, the prophecies of Daniel are seen in an even clearer light. I have provided a number of charts and outlines to help with your individual study throughout this week and afterwards. The chronology of the captivity is especially problematic and I have spent a disproportionate amount of time, in preparation for these lectures, upon clarifying (in my own mind) the rational for these dates. This must be an individual work. These dates will mean nothing to you if you do not struggle with them yourself. In fact, there is nothing that you will receive of value this week if you do not study it out for yourself. It is the first and highest duty of every rational being to learn from the Scriptures what is truth, and then to walk in the light and encourage others to follow his example. We should day by day study the Bible diligently, weighing every thought and comparing scripture with scripture. With divine help we are to form our opinions for ourselves as we are to answer for ourselves before God. {GC 598.2} I will be progressing through the book of Daniel, throughout this week, but will begin by looking at Leviticus 26. The connexions that exist between these two are not obvious to the casual reader but that does not make them the less important. The most precious gems do not lie on the surface but can be acquired only by toil and trial. Some have criticised many of the things that we are learning here this week because they feel that they are too difficult to understand. The understanding of truth is not merely an intellectual exercise but requires obedience. I present two quotes here at this time, first from Mrs. White and then from William Miller. The Word of God is to be our spiritual food. "I am that bread of life" (John 6:48), Christ said. . . . The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eyesalve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface. Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ's words, which He declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power. Reflecting Christ p. 111

Leviticus 26 in the Book of Daniel The most important rule of all Is that you must have faith. It must be a faith that requires a sacrifice, and, if tried, would give up the dearest object on earth, the world and all its desires, character, living, occupation, friends, home, comforts, and worldly honors. If any of these should hinder our believing any part of God's word, it would show our faith to be vain. Nor can we ever believe so long as one of these motives lie lurking in our hearts. We must believe that God will never forfeit his word. And we can have confidence that he that takes notice of the sparrow, and numbers the hairs of our head, will guard the translation of his own word, and throw a barrier around it, and prevent those who sincerely trust in God, and put implicit confidence in his word, from erring far from the truth, though they may not understand Hebrew or Greek. {1842 WiM, MWV1 22.8} These are some of the most important rules which I find the word of God warrants me to adopt and follow, in order for system and regularity. And if I am not greatly deceived, in so doing, I have found the Bible, as a whole, one of the most simple, plain, and intelligible books ever written, containing proof in itself of its divine origin, and full of all knowledge that our hearts could wish to know or enjoy. I have found it a treasure which the world cannot purchase. It gives a calm peace in believing, and a firm hope in the future. It sustains the mind in adversity, and teaches us to be humble in prosperity. It prepares us to love and do good to others, and to realize the value of the soul. It makes us bold and valiant for the truth, and nerves the arm to oppose error. It gives us a powerful weapon to break down Infidelity, and makes known the only antidote for sin. It instructs us how death will be conquered, and how the bonds of the tomb must be broken. It tells us of future events, and shows the preparation necessary to meet them. It gives us an opportunity to hold conversation with the King of kings, and reveals the best code of laws ever enacted. {1842 WiM, MWV1 23.1} This is but a faint view of its value; yet how many perishing souls treat it with neglect, or, what is equally as bad, treat it as a hidden mystery which cannot be known. Oh, my dear reader, make it your chief study. Try it well, and you will find it to be all I have said. Yes, like the Queen of Sheba, you will say the half was not told you. {1842 WiM, MWV1 24.1} The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another's mind, write bigot on their forehead, and send them out as slaves! {1842 WiM, MWV1 24.2} B. Structure There are many interesting features that are shared between Leviticus 26 and the book of Daniel. The first relates to the structure. Leviticus presents us with a prophetic mirror in the blessings and curses for obedience and disobedience, respectively, to Gods sabbatical laws. Leviticus also outlines a progressive chastisement that occurs four times and parallels the four main lines of prophecy as presented in the book of Daniel. The prophecy in Leviticus 26 deals specifically with the commencement of the corrective chastisements that God pronounces upon Israel; Daniel deals with the events around their resolution. It will be demonstrated that the time prophecies in Daniel are predicated upon an understanding of the sabbatical cycle as a prophetic model for the 4

Leviticus 26 in the Book of Daniel year/day principle. That is, the day-for-a-year prophecies that are presented in the Book of Daniel are inextricably connected with the prophecies of Leviticus 26 as they relate to the sabbatical cycle in Leviticus 25 and the 70 years rest of the land as prophesied in Leviticus 26:28-35. C. Language In looking at the language used in Leviticus 26, we see this language utilised again and again in the prophecies of Daniel. In fact, the use of this language is one of the most salient features of Daniel that reveals its connexion to Leviticus 26 (this will also be noted in a comparison of the blessings and curses in Deuteronomy 28) and is the strongest argument that Daniel is an expansion (and fulfillment) of the prophecy in Leviticus 26. Specifically we will compare the words used in Daniel 4 with the words of blessing in Leviticus 26:2-20, the use of the word sheba in Daniel 9 and other linguistic ties that are scattered (pun intended) throughout Daniel that derive meaning by comparing them with Leviticus 26 and Deuteronomy 28. D. Typology The prophetic imagery used in Leviticus 26, as seen in its relationships to the scattering and captivity of ancient Israel, are not limited to Leviticus 26 and Daniel alone. The symbol of the beast, especially, is used to represent Gods judgements upon His people by the surrounding Gentile nations, and is seen as the instrument God uses to correct His people when they have gone astray, but in Daniel we see this theme expanded into an allencompassing prophecy that shows both the work of chastisement and its end result. In fact, we will see that all of the prophecies of Daniel draw their imagery from Leviticus 26 and Deuteronomy 28. Adventists have made a great deal about the sanctuary imagery used in the book of Daniel and its connexion to sanctuary service as detailed in Leviticus, and rightfully so, but so much is missed when we ignore the significance of all the imagery that is drawn from Leviticus. This imagery includes the Sabbath, the sabbatical cycle, the cycle of feasts (not just the Day of Atonement) and the prophecies, not just the sacrificial imagery alone. E. Year/Day Principle It will be demonstrated that Daniel is dependent upon Leviticus 25 and 26 for the establishment of the year/day principle. This will be shown by looking at the Sabbatical cycle as the model for the year/day principle in the fulfilment of the 70 years captivity and how this sets the stage for the various chronological periods that were utilised by the Millerites in the proclamation of the three angels messages of Revelation 14. F. Historical Context As we look at the prophecies of Daniel we also need not ignore the truths that were revealed to Gods people as they met their prophetic fulfillment throughout history. The prophecies do not just unveil Gods working in history but their fulfillment brings an unveiling of truth, or present truth, for this time. The Millerite history fulfilled many prophecies of Scripture and in the process unveiled many new truths that previously were not present truth.

Leviticus 26 in the Book of Daniel G. Outline of Leviticus 261

I. Reminder (26:1-2) A. False Worship (v. 1) B. True worship (v. 2) 1. Sabbath Observance (v. 2a) 2. The Sanctuary (v. 2b) II. Promised Blessings (26:3-13) A. On Condition of Obedience (v. 3) B. The Resultant Blessings (vv. 4-12) 1. Sowing and Harvest Blessings (vv. 4-5) a. Former and Latter Rain (v. 4a) b. Fruitfulness (v. 4b) c. Spring and Fall Harvests (v. 5) 2. Safety from the Surrounding Nations (v. 6) 3. Military Might (vv. 7-8) 4. Covenantal Relationship (v. 9) 5. Yearlong Provision (v. 10) 6. Gods Abiding Presence (vv. 11-12) C. Reminder of Past Deliverance (v. 13) III. Corrective Punishment for Disobedience (26:14-45) A. Disobedience (vv. 14-15) B. Chastisements (vv. 16-38) 1. Natural Results of Disobedience (vv. 16-17) 2.First If/Then Chastisement (vv. 18-20) a. Chastisement Prolonged for Seven (v. 18) b. Breaking of the Pride of Power (v. 19a)

Adapted from The Eschatological Significance of Leviticus 26 William D. Barrick, National ETS, November 19, 1999. pp.3,4

Leviticus 26 in the Book of Daniel

c. Heaven Iron / Earth Brass (v. 19b) d. Curse of Land and Trees (v. 20) 3. Second If/Then Chastisement (vv. 21-22) a. Chastisement Prolonged for Seven (v. 21) b. Wild Beasts (Gentile Nations) Begin Depopulation of Israel (v. 22) 4. Third If/Then Chastisement (vv. 23-26) a. Chastisement of Also Seven (vv. 23, 24) b. Sword to Avenge Quarrel of Covenant (v. 25a) c. Siege and Pestilence (v. 25b) d. Captivity (v. 25c) e. Famine for the Word of God (v. 26) 5. Deportation to Babylon (vv. 27-38) a. Final Chastisement for Seven (vv. 27-28) b. Siege of Jerusalem (v. 29) c. Sanctuaries Destroyed (vv. 30-31) (1) False Worship Ended (v. 30) (2) Solomons Temple Destroyed (v. 31) d. Dispersion - Exile (v. 32, 33) (1) Land Desolate (2) People Removed e. Desertion of the Land (vv. 34-38) (1) Forced Sabbatical Rest for the Land (vv. 34-35) (2) The Stricken Remnant (vv. 36-38) C. Promise of Repentance (vv. 39-45) 1. Israels Acceptance of Retribution (vv. 39-41) 2. The LORDs Acceptance of Repentance (v. 42-43) 3. The LORDs Promise of Return (vv. 44-45)

Leviticus 26 in the Book of Daniel II. Overview of Leviticus 26 and the Book of Daniel (part 2) A. Outline and Structure The book of Leviticus mainly contains a description of the ceremonial enactions of the sanctuary and its services as it relates to the preparation of an holy people to meet their God, with only the 25th and 26th chapters having direct prophetic implications.2 Our suggestion is that Leviticus 26 contains the prophetic seed of the prophecies of Daniel (and by implication Revelation as well). The blessings and curses suggest a chiasm, or prophetic mirror, that is utilised extensively in both Daniel and Revelation. Leviticus 26 is set in the context of the sabbatical cycle as presented in Leviticus 25. This suggests that the word seven (Heb. sheba) (as applies to the various chastisements enacted upon ancient Israel for their neglect of the sabbatical law and realised in the various captivities), used in connexion with prolong (Heb yasaf; more in the KJV, implies a duration that is seen in the prolongation of the captivities of Israel and Judah that far exceeds their covenantal history, continues into the Christian age and finds its culmination in the events connected with the Great Advent Awakening . The four chastisements that are pronounced are corrective and conditional. Later when we look at the book of Daniel, we will have a greater appreciation for those prophecies as we see their relationship to the prophecy of Leviticus 26. The structure of the book of Daniel is related directly the blessings and curses of Leviticus 26 and Deuteronomy 28. The final section of Leviticus 26 dealing with the 70 year captivity and the reasons for its

The Book of Leviticus is not noted for its eschatological content. Its theological focus is on holiness. As the people of God, the Israelites were called to holiness in their worship and in their daily living. Chapters 17 present the elements of a sacrificial system providing for an outward manifestation of individual and corporate covenant communion. The chief purpose of the sacrificial system was to exhibit continual fellowship between the people of the covenant and the God of the covenant. Chapters 810 define the priestly ministry. The priests were the caretakers of the covenant relationship exhibited in the sacrificial system. Chapters 1115 describe the purity Yahweh required of His people in order that surrounding nations might recognize Israels identification with Him. The covenant community was summoned to a lifestyle distinct from neighboring nations. Chapter 16 reveals that the Day of Atonement provided the community with an annual renewal of the covenant. That day highlighted the sovereign rule of Yahweh over the nation of Israel. The divine Suzerain blessed His covenanted people by granting them His continued presence among them (16:16; cf. vv. 1-2). Chapters 1724 prescribe in detail the ordinances by which the covenant community was bound. This legislation affected their diet, social relationships, religious leadership, calendar, and center of worship. The calendar (chapter 23) focused on the seventh month with its three major observances (vv. 23-43). Eschatological overtones in the realm of kingship and kingdom were especially prominent in the New Year celebration (also known as the Feast of Trumpets, vv. 23-25). Chapters 25 and 26 emphasize the monotheistic and sabbatical principles that were the two great supporting pillars of the Sinaitic Covenant (cf. 25:5526:3 and Exod 20:2-11). Isaiah 61:1-2 together with Luke 4:16-21 suggests that Leviticus 25 should be read eschatologically. [some] connect Christs quotation of Isaiah 61:1 with Leviticus 25. der r (release) in Isaiah 61:1 is the same term employed in Leviticus 25:10. It seems quite likely, therefore, that the prophetic description of the acceptable year of the Lord was partly inspired by the idea of the jubilee year. The messianic age brings liberty to th e oppressed and release to the captives. The jubilee, then, not only looks back to Gods first redemption of his people from Egypt (Lev. 25:38, 55), but forward to the restitution of all things, for new heavens and a new earth in which righteousness dwells (Acts 3:21; 2 Pet. 3:13).4 The twenty-sixth chapter of Leviticus has been the threefold victim of perpetual neglect: (1) In the synagogue it has been avoided because of its unpleasant subject matter. (2) In commentaries (past and present, Jewish and Christian) it has been given sketchy treatment. (3) In materials dedicated to the concept of covenant in the Old Testament its covenant affinities are rarely discussed. Occasional references, however, demonstrate that some biblical scholars are aware of its significance in the realm of covenantal studies. The Eschatological Significance of Leviticus 26 William D. Barrick, National ETS, November 19, 1999. pp.1,2

Leviticus 26 in the Book of Daniel duration we will examine further. We will take time to look at the events around its consummation and culmination more extensively when we look at Daniel 9. B. Comparison with Deuteronomy 28 A comparison of Leviticus 26 with Deuteronomy 28 yields a great deal of fruit.3 Leviticus 26 vv. 3-4 If ye walk in my statutes, and keep my commandments, and do them; Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. vv.7-8 And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. v.4 Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. vv.14-16a 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: v.19b and I will make your heaven as iron, and your earth as brass: v.17 And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. vv.25-26 And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. Deuteronomy 28 v.2 And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. v.7 The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways. v.12a The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand. v.15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:

v.23 And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. v.25 The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth. v.48 Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.

The many similarities between Leviticus 26 and Deuteronomy 28 catapults the former pericope into the same sphere of significance as the latter. Meredith Kline tantalizingly suggested that the curses of Deuteronomy 28 were anticipated in the promises and threats in Leviticus (chap. 26). Assuming Mosaic authorship for both pericopes, it is perfectly consistent with the composition of the Pentateuch to assume that Leviticus 26 was written prior to Deuteronomy 28. It could be argued, therefore, that the latter passage is an exposition of the former. The Eschatological Significance of Leviticus 26 William D. Barrick, National ETS, November 19, 1999. p. 2

Leviticus 26 in the Book of Daniel Most importantly when Deuteronomy 28:48-57 is considered in the light of Daniel 8:23-25, we see a prophecy that unmistakably refers to the work of Imperial Rome, in the siege and destruction of Jerusalem in the first century AD that parallels the destruction of Jerusalem by Babylon. C. Conditional Prophecy The prophecy in Leviticus 26 is conditional. If Israel is not reformed by these things (the various punishments) then the various judgements will come upon them. Some have argued that the punishments of Leviticus 26 are described by an idiom (sevenfold) that implies an increase of intensity to the preceding judgements. We do not see how this can have any possible meaning, considering that each declaration of judgement brings a new chastisement. We do see, however, that the chastisements brought to view in Leviticus 26 are progressive and deal with different aspects of the covenantal promises and/or the structural economy of the nation of Israel. That is, the seven times curse that is pronounced four times in Leviticus 26 is a corrective answer to what has gone wrong in each of the structural aspects of Israels place as a nation among nations, specifically, their kingship, civil laws and cultic practises. God places upon His people conditions that must be met in order to reverse the course they are on. It is not until the destruction of the city of Jerusalem and its sanctuary that the seven times curse, which has already begun, can no longer be diverted from its course and must follow to its full conclusion. This will be seen to have significance as we look later at the various time prophecies in the book of Daniel. D. Four lines of Prophecy As noted above, the seven times curse is pronounced four times in Leviticus 26 and each pronouncement deals with a different aspect of the Jewish economy. 1. Kingship (symbols used; pride of power, iron, brass, land, trees and fruit) In verses 18-20 we are given the first if/then option. After the natural results of disobedience that comes to Gods people through their neglect of the sabbatical cycle Judgement is pronounced upon the reason for that neglect. And if ye will not yet for all this hearken unto me, then I will punish you seven times more [lit. I will prolong your punishing seven] 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: And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. Lev 26:18-20 This pride was the unnatural affinity that the nation of Israel had for their king. This indeed was their pride. For northern Israel this was fulfilled by the Assyrian captivity in 723 B.C. (2 Kings 17:1-6). Next are the symbols of drought which followed heaven as iron, earth as brass that also hearken to the metal image of Daniel chapter 2, which we will deal with later. For Judah this was fulfilled in 677 BC 2. Dispersion of Gods People (symbols used; wild beasts, cattle and highways) In verse 22 we have the next judgement pronounced; this is described using the symbol of wild beasts. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate. Lev 26:22 10

Leviticus 26 in the Book of Daniel We will examine the connexion between Daniel 6 and 7 in our sixth lecture on Thursday. For now I will only note that Daniel 7 does indeed deal with the scattering and trampling down of Gods people that begins with Babylon. 3. Famine for the Word of God (symbols used; Sword, quarrel, gather, pestilence, staff of bread, ten, women, weight and eat) In verses 25 and 26 we see a symbolic representation of what occurred as the captivity progressed. Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. Lev 26:24-26 We will study how this relates to the issue dealt with in Daniel chapter 8. 4. The Siege of Jerusalem, the Destruction of the Sanctuary, the Desolation of the Land, the Scattering of Israel and the Sabbatical Rest of the Land In verses 28-39 we all the previous judgements repeated in plain language but this time no qualifiers are added. Once the city and sanctuary are destroyed the judgement must run it full duration. Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. 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. And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them. Lev 26:28-39 E. The 70 Year Babylonian Captivity Verses 34 and 35 lay the foundation for the fulfilment of a remarkable prophecy that should be well known to Adventists but which has an origin that is little known. Let us compare some Scripture. 11

Leviticus 26 in the Book of Daniel 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. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. Jeremiah 25:11-13 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 29:10 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 seventy years in the desolations of Jerusalem. Daniel 9:2 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: 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. 2 Chronicles 36:20-21 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. Leviticus 26:43 It is clear that the 70 years of the Babylonian captivity is a direct fulfilment of Leviticus 26:43. Why did Israel not allow the land to rest? And Samuel told all the words of the LORD unto the people that asked of him a king. (11) 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. (12) 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. (13) And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. (14) And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. (15) And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. (16) And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. (17) He will take the tenth of your sheep: and ye shall be his servants. (18) And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day. 1 Samuel 8:10-18 How long was Israel under a king? "Then shall the land enjoy her Sabbaths - This Houbigant observes to be a historical truth From Saul to the Babylonish captivity are numbered about four hundred and ninety years, during which period there were seventy Sabbaths of years; for 7, multiplied by 70, make 490. Now the Babylonish captivity 12

Leviticus 26 in the Book of Daniel lasted seventy years, and during that time the land of Israel rested. Therefore the land rested just as many years in the Babylonish captivity, as it should have rested Sabbaths if the Jews had observed the laws relative to the Sabbaths of the land. This is a most remarkable fact, and deserves to be particularly noticed, as a most literal fulfillment of the prophetic declaration in this verse: Then shall the land enjoy her Sabbaths as long as it lieth desolate, and ye be in your enemies land. May it not be argued from this that the law concerning the Sabbatical year was observed till Sauls time, as it is only after this period the land enjoyed its rest in the seventy years captivity? And if that breach of the law was thus punished, may it not be presumed it had been fulfilled till then, or else the captivity would have lasted longer, i. e., till the land had enjoyed all its rests, of which it had ever been thus deprived?." Clarks Commentary. The Sabbath rest for the land was 70 years because for 490 years the land was unable to keep Sabbath because of the demands of kingship. F. Three-one Combination In Leviticus 26 we see an example of the 3 -1 Combination. This parallels the three angels messages of Revelation 14 and the fourth angels repeat of the former messages in Revelation 18. The first 3 chastisements show a progressive element in God correcting His people. The final judgement that culminates in the Babylonian captivity places a seal upon this prophecy and sets a pattern that we will see utilised throughout the book of Daniel. G. Overview of Chronology Biblical chronology is one of the most intellectually challenging aspects of Bible study but one that is well worth the time and effort. Some dates cannot be fixed exactly. We believe that Bible prophecy is important in interpreting chronology. Once we see the whole picture many of these dates, and their significance, can be clearly seen. We take the Bible as inerrant when it comes to chronology. When there is a discrepancy between secular history and Biblical chronology, we take the former and not the later to be in error. Some dates may be off by a year or two (due to over lapping years and attempts to reconcile dates between the Gregorian and the Jewish lunar calendar) but those dates that are established by the sure word of prophecy are anchors that cannot be moved.

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Leviticus 26 in the Book of Daniel FROM THE FALL OF SAMARIA TO THE END OF THE EXILE 742 BC to 537 BC4 NAME OF KING OR EVENT 1st Ahaz (Isaiah 7:8,9) Israel begins to be taken captive. (2 Kings 15:29) Shalmaneser (2Kings 17:3) Hezekiah's 1st regnal year (2Kings 16:20) Fall of Samaria (2 Kings 17:1-6) Sennacherib's invasion (2Kings 18:13) Siege of Jerusalem (2Chronicles 32:1) 1st Manasseh (2Kings 20:21-21:2) 22nd Manasseh (2Chronicles 33:11) Amon (2Kings 21:18,19); Josiah (2Kings 21:24,26); Jehoahaz (2Kings 23:30,31) 1st Jehoiakim (2Kings 23-34-37) 3rd Jehoiakim, 1st Nebuchadnezzar (Daniel 1:1) 4th Zedekiah (Jeremiah 51:59-64) 11th Zedekiah (Jeremiah 1:3; 39:2; 52:5) Nebuchadnezzar dies; Jehoiachin released by Evilmerodach (Jeremiah 52:31) 1st Cyrus - end of exile (Ezra 1:1-11) DATE BC 742 741 729 728 723 715 710 699 677 644 642 611 610 607 597 590 565 537

Initial Assyrian Captivity of Israel (the Northern Tribes) 741 B.C. (2 Kings 15:29) Tiglath-pileser III (Assyrian king from 745-727 B.C.) marched against King Pekah of Israel, and King Rezin of Syria because they made war against his vassal, King Ahaz of Judah. He punished Israel by carrying some of their people into exile (2 Kings 16:7-9)

Adapted from TOWARDS A BIBLICALLY INERRANT CHRONOLOGY by ALAN MONTGOMERY, B.Sc.(Hon)

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Leviticus 26 in the Book of Daniel Final Assyrian captivity of Israel 723 B.C. (2 Kings 17:1-6) Israel was destroyed and taken after a three year siege by Shalmaneser V, king of Assyria from 729-723 B.C. Egypt Conquers Judah 610 B.C. 2 Kings 23:29-37, 2 Chron. 35:20-27 490 years are between the establishment of the Kingship (Saul) until the first year of the captivity that Daniel took part in. Before that, in 610 B.C. Judah, the southern kingdom was taken over by the Egyptians. Egypt, which is south west of Judah, was marching past Judah to assist Assyria in a war. However, Judah's king foolishly refused to let them by and attacked them. Judah lost and Egypt made them a colonial state and killed Judah's foolish king. The Jews then anointed Jehoahaz king, but Egypt exercised her sovereignty over Judah; in three months they replaced Jehoahaz with Jehoiakim. Captivity of Manasseh in 677 BC occurred in the 22nd year of his reign and then the government of the kingdom of Israel was completely broken for the first time, when the captains of the host of Assyria came to Jerusalem and took it; and took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. (2 Chron 33:11. See also Jer 15:4.) Previous to that Israel had sometimes been oppressed by her enemies, and sometimes Judah; but one or the other of the two kingdoms remained independent up to that time, when both were carried away captive, and the pride of their power was broken. Initial Babylonian Captivity of Judah (the Southern Tribes) 607 B.C. (Daniel 1:1-7) In 607 B.C. the Babylonians, led by Nebuchadnezzar the crown prince came from the north, attacked, and defeated Egypt at the battle of Carchemish. (2 Ki. 24:1-7) The same year Nebuchadnezzar was made king of Babylon. He reigned from 607-565 B.C. After the battle of Carchemish, Nebuchadnezzar, as crown prince of Babylon, advanced to Jerusalem and then quickly left for Babylon to be crowned king when his father died. Then he returned to Jerusalem. Nebuchadnezzar spared King Jehoiakim, who had rebelled against him when he left to be made king. However, Nebuchadnezzar carried off several of the princes of Judah, among them was Daniel, Shadrach, Meshach, and Abednego. The captivity of Israel lasted 70 years. (This count starting from Nebuchadnezzar's initial defeat of Egypt and Judah in 607 B.C.) Second Babylonian Captivity of Judah 597 B.C. (2 Kings 24:1-16) In 597 B.C. Jehoiakim, the king of Israel rebelled against Babylon a second time. Nebuchadnezzar returned to Jerusalem and miserably defeated Jehoiakim and Israel. Because of this rebellion Nebuchadnezzar ransacked Jerusalem and many other major cities as Jeremiah had prophesied. Nebuchadnezzar killed many Jews. He also took around 10,000 selected captives. Ezekiel, the prophet was among the captives. 15

Leviticus 26 in the Book of Daniel Third Babylonian Captivity of Judah 590 B.C. (2 Kings 24:20-25:21 and Jer. 39:1-10) King Zedekiah took an oath of allegiance to the Babylonian monarch but soon became disloyal. So Nebuchadnezzar besieged the city from 10 January 590 to 9 July 589 B.C. Approximately eighty distinguished leaders of the community were executed. The royal palace and the city were set on fire, and the survivors (except the poorest of the land) were taken into captivity. Final Babylonian Captivity of Judah 583 B.C. The books of 2 Kings 25:22-26, Jeremiah 40-44, and Esther 1-10. This part of the captivity was caused by the rebellion of the remaining Hebrews of strong antiBabylonian feeling. They fled to Egypt, forcing Jeremiah, who had been given special consideration by Nebuchadnezzar, to accompany them. It is thought that 70,000 Jews were taken into captivity. Assyrian Captivity of the Two Kingdoms circ. 539 B.C. Haggai & Zechariah The book of Esther states that some Jewish captives in Assyria were living "in the citadel of Susa" an Assyrian capital. As far back as the fall of the northern kingdom in 722-721 B.C., Israelites had been exiled among the cities of the Medes (2 Kings 17:6). After the conquest of Babylon by King Cyrus of Persia in 539 B.C., some of the Jewish population taken there by the Babylonians (605-586) probably moved eastward into the cities of Medo-Persia. Only 50,000 returned to Israel in the restoration of 538 (Ezra 2:64-67). The presence of a large Jewish population in Medo-Persia is confirmed by the discovery of an archive of texts in Nippur (southern Mesopotamia) from the period of Artaxerxes I (465-424) and Darius II (424-405). This archive contains the names of about 100 Jews who lived in that city. Some had attained positions of importance and wealth. Similar Jewish populations are probable in many other Medo-Persian cities. Judah's First Return From Exile to Jerusalem - 537 B.C. (Ezra 1:1-4) Cyrus, the Persian king, destroyed the Babylonian Empire and in the same year issued a decree permitting the Jews to return to their native land. As many as wished to could return, and the temple could be rebuilt partially financed by the royal treasury. The temple vessels also were returned. The number of those returning was 49,697, and were led by Zerubbabel. Judah's Second Return From Exile to Jerusalem - 457 B.C. Ezra 7-10 This return took place under Artaxerxes 1, king of Persia from 464-424 B.C., and was led by Ezra. Finances for the journey were provided by the royal treasury and the people were allowed to have their own judges. The group numbered about 5500 men and women, besides 38 Levites and 220 servants of the temple. Judah's Final Return From Exile 444 B.C. Nehemiah 1-2 16

Leviticus 26 in the Book of Daniel H. Outline of the Book of Daniel I. Daniel's training in Babylon (Chapter 1) A. The siege and captivity of Jerusalem (1:1-2) B. The separating and training of select captives (1:3-5) C. Introduction of Daniel and Hananiah, Mishael and Azariah (1:6-7) D. Daniel and friends resolve not to defile themselves (1:8-14) E. Daniel and friends are blessed physically, mentally, and spiritually (1:15-21) II. Nebuchadnezzar's dream of the great statue (Chapter 2) A. Nebuchadnezzar is troubled by his dream; asks wise men to interpret (2:1-3) B. Wise men are unable to give interpretation (2:4-11) C. In his anger, Nebuchadnezzar pronounces death sentence (2:12-13) D. Daniel pleads for time and prays for answer (2:14-18) E. Daniel receives interpretation and gives thanks to God (2:19-23) F. Daniel requests audience with Nebuchadnezzar (2:24-26) G. Daniel glorifies God (2:27-30) H. Daniel relates dream of an enormous statue and a rock (2:31-35) I. Daniel interprets dream (2:36-45a) J. Nebuchadnezzar honors Daniel and his God; promotes him and his friends (2:45b-49) III. Nebuchadnezzar's golden image and the fiery furnace (Chapter 3) A. Nebuchadnezzar builds a statue (3:1-3) B. All people are commanded to bow and worship (3:4-7) C. Hananiah, Mishael and Azariah refuse (3:8-12) D. Nebuchadnezzar becomes angry; offers them a second chance (3:13-15) E. Hananiah, Mishael and Azariah refuse to serve other gods; they trust to the true God (3:16-18) F. Nebuchadnezzar heats furnace seven times hotter; he has them thrown in (3:1923) G. Hananiah, Mishael and Azariah survive, accompanied by one like the "son of the gods" (3:24-27) H. Nebuchadnezzar acknowledges their God; he promotes Hananiah, Mishael and Azariah (3:28-30) IV. Nebuchadnezzar's dream of a tree (Chapter 4) A. Nebuchadnezzar testifies of the sovereignty of God (4:1-3) B. Nebuchadnezzar seeks interpretation of his dream of a tree (4:4-8) C. Nebuchadnezzar relates the dream (4:9-18) D. Daniel interprets the dream (4:19-27) E. The dream is fulfilled (4:28-33) F. Nebuchadnezzar repents, glorifies God, and is restored (4:34-37) V. Belshazzar and the writing on the wall (Chapter 5) A. Belshazzar calls for temple vessels and desecrates them at a feast for a thousand officials (5:1-4) 17

Leviticus 26 in the Book of Daniel B. Hand writes on wall (5:5-6) C. Wise men are called to interpret (5:7-9) D. Finally Daniel is called (5:10-16) E. Daniel interprets the dream (5:17-28) F. Daniel is rewarded and Belshazzar is slain (5:29-31) VI. Daniel in the den of lions (Chapter 6) A. Darius appoints 120 Satraps and three administrators (6:1-3) B. Some resent Daniel and plot against him (6:4-5) C. They convince Darius to pass a law prohibiting prayer to any but the king for thirty days (6:6-9) D. Daniel continues his practice of praying three time a day (6:10) E. Daniel is accused and brought before Darius (6:11-14) F. The law is unalterable; Daniel is thrown to the Lions (6:15-18) G. God protects Daniel; the accusers are destroyed (6:19-24) H. Darius gives recognition to Daniel's God (6:25-27) I. Daniel prospers (6:28) VII. Daniel's dream of the four beasts (Chapter 7) A. In the first year of Belshazzar, Daniel had a vision (7:1) B. Daniel relates the vision of four beasts and God's judgment (7:2-14) C. The interpretation of the vision (7:15-28) VIII. Daniel's vision of the ram and the goat (Chapter 8) A. In the third year of Belshazzar, Daniel had a vision (8:1) B. Daniel relates the vision of the ram and the goat (8:2-14) C. The interpretation of the vision (8:15-27) IX. Daniel's prayer of repentance and the vision of the seventy sevens (Chapter 9) A. In the first year of Darius, Daniel reads the prophet Jeremiah (9:1- 3) B. Daniel's prayer of repentance for the sins of Israel (9:4-19) C. The vision of the seventy sevens (9:20-27) X. Daniel's vision of a "man" (Chapters 10-12) A. In the third year of Cyrus, Daniel receives a revelation while fasting (10:1-3) B. The vision of the glorious "man"; Daniel has no strength (10:4-9) C. The "man" strengthens Daniel and speaks to him; Daniel is highly esteemed (10:10-11:1) D. The kings of the North and South (11:2-35) E. The king who exalts himself (11:36-45) F. The time of distress (12:1-4) G. The end of the prophecy and the fulfillment of the vision (12:5-13) In the terrible judgments brought upon the ten tribes, the Lord had a wise and merciful purpose. That which he could no longer accomplish through them in the land of their fathers, he would seek to accomplish by scattering them among the heathen. RH Feb 19, 1914 18

Leviticus 26 in the Book of Daniel III. Daniel 1 3: Pride of Power (Leviticus 26: 18-20) A. The Beginning of Kingdoms The origin of kingship and kingdoms begins with the Old Babylonian or Assyrian Empire. This kingdom was built in opposition to the Kingship and Kingdom of God. Nimrod was a mighty hunter against the LORD and founded his kingdom upon the principles of self-exhaltation and usurpation that Satan developed during his rebellion in heaven. And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before [against] the LORD: wherefore it is said, Even as Nimrod the mighty hunter before [against] the LORD. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. Out of that land [he ] went forth [into] Asshur [Assyria], and builded Nineveh, and the city Rehoboth, and Calah, and Resen between Nineveh and Calah: the same is a great city. Gen 10:8-12 Nimrod was the first to establish an empire and asserted himself, through the power of the state nad false religion, above other men. In this first peopling of the earth, the government was that of the individual. The associations were those of the family, or the enlarged family -- tribes; and the government was of the individual -- selfgovernment. There a Society, but no State. The earth was free to all: there were no territorial lines. But apostasy grew and prevailed. And as apostasy grew, despotism in man inevitably grew and asserted dominion over others. This culminated in Nimrod's ambition -- the ambition not only for kingship, but for empire; not only the establishment of a kingdom of single government, but also the expansion of single government into widespread dominion. Thus arose the State: territorialism, and imperialism. Men were made subject to power merely because they happened to be in the territory claimed by the would-be monarch. This meant conquest and oppression; because God had created mankind free, and to be free: and even in his apostasy the love of freedom is in him. But in the presence of monarchism and imperialism, this freedom of man never could be recognized or have any place: it must be ruthlessly crushed out in order that monarchy and empire, the one-man power of the world, might prevail and be duly honored. This is how it is that Nimrod was a mighty hunter before the Lord: not merely a hunter of wild beasts, but more a pursuer and crusher of men; and, therefore, a more exact translation of the original expression reads, "He was an over-bearing tyrant in Jehovah's sight." 1904 A. T. Jones, Empires of the Bible p. 17 In Daniel 1:1-2 it says, In the third year of the reign of Jehoiakim king of Judah [607 BC] came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it and he carried into the land of Shinar to the house of his god [the vessels from Solomons temple]; and he brought the vessels into the treasure house of his god. B. Test of Appetite (Daniel 1:3-16; Leviticus 26:26; Deuteronomy 8:3; Matthew 4:4; Daniel 12:4) The test of appetite that Daniel, Hananiah, Mishael, and Azariah was not some arbitrary event but is tied to the corrective purpose of the chastisements that came upon Israel through the Babylonian and subsequent captivities. In fact, the test before the king of Babylon where they are found to be ten times wiser is also an earnest of the undoing of the curse that happens at its end when the famine for the word of God (ten women baking bread in one oven) is reversed when the book of Daniel in unsealed during the Millerite movement. 19

Leviticus 26 in the Book of Daniel C. Metal Image (Daniel 2) Nebuchadnezzars dream in Daniel chapter two is well known to Adventists and is the most prominent image on the 1843 and 1850 charts. This is foundational Adventism but is usually only dealt with superficially during evangelistic series. The Iron and the brass in the image hearken back to the iron and brass of Leviticus 26:19 and gold, silver and brass were both used extensively in the Hebrew sanctuary. The kingdoms progression from gold to miry clay demonstrates the moral and spiritual decay that existed as these kingdoms grew in power and extent. Nebuchadnezzar is the head of gold. His conversion is an important feature of the captivity that occurred to Judah and stands in contradistinction to the rejection of God by his grandson Belshazzar, as we will note later. D. Gold Image and the Sunday Law Test (Daniel 3) Nebuchadnezzars recognition of the God of Heaven, after Daniel interprets his dream, is only partial. The erection of an image made entirely of gold is an act of defiance against the God whose power he had previously extoled. The image on the plains of Dura, and the fiery test that Daniels three companions must endure, is a type of the Sunday law test; a counterfeit to what God has declared is urged upon us. In the light of Leviticus 26, we see also the remedy to the captivity and it is another example of the tests that Gods people must endure to reform them from their previous sins. E. Three-one Combination The three-one combination is throughout scripture and is made manifest in tests, prophecies, decrees, kings, messages, etc. and places emphases upon the certainty of an event, gives confirmation, presents connexions to another three-one combination, presents a parallel, etc. The three Hebrew worthies in the fiery furnace with the fourth standing in their midst like the Son of God is but an example. Its pattern is realised most clearly for Seventh-day Adventists in the three angels messages of Revelation 14 with the fourth angels message being added as it swells to a loud cry. Often these groups of three (Christs three tests in the wilderness began his ministry (Matthew 4:1-11); three denials by Peter before Jesus crucifixion (Matthew 26:34, 74); followed by the three tests put to Peter by Christ after the crucifixion (John 21:15-18)) are not followed immediately by a fourth but still tie together, start or end events, that are later tied with a fourth. Three one combinations are like links in a chain and should be noted when possible, as they can shed light upon a passage of study. We noted the three-one combination in the four seven times with the fourth repeating many of the elements of the first three and establishing a point of no return by its fulfilment.

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Leviticus 26 in the Book of Daniel IV. Daniel 4 and 5: The Seven Times of Nebuchadnezzar and Belshazzar A. Pride of Power Nebuchadnezzar at this point of his experience had witnessed the LORDs working through his servant Daniel in revealing his dream and its meaning, he had witnessed the deliverance of Daniels three friends in the fiery furnace but still he remained unconverted. He describes the events that led to him becoming a true follower of Jehovah in his own words, Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to shew the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace. (Dan 4:1-4) He then goes on to describe a dream that is surprisingly similar in language to Leviticus 26:3-22. A comparison of the two chapters yields remarkable results. The prophecy in Daniel is literally fulfilled by Nebuchadnezzar; that is, he experienced seven literal years of judgement. Some try to expand this prophecy as day-for-a-year but we do not see how this is possible. This judgement came upon Nebuchadnezzar and cannot in anyway apply to the Jews or Gods people in the last days. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws. And at the end of the days [2520 literal days] I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:29-36 At the end of Nebuchadnezzars 2520, his reason is returned to him. He is now a follower of the true God. Gods chastisement did its work. We do have some lessons to learn from this chapter, however. First, Nebuchadnezzars seven times is an analogue for the seven times that comes upon Israel. We will note these later as we come to the end of the week. For now, we see that the experience of Gods people, their chastisement has a purpose and that it is directed by God being tied together with the work that He seeks to accomplish with the Gentile nations. Secondly, the similarity of language cannot be an accident. We need to dig deeper than we have in the past. We cannot ignore what God has drawn our attention to. What is the significance? We will see this as we continue through our study. Next let us look at these parallels. 21

Leviticus 26 in the Book of Daniel B. Comparisons between Leviticus 26 and Daniel 4 A COMPARISON of THE SYMBOLS, LANGUAGE AND CONCEPTS THAT ARE USED IN NEBUCHADNEZZAR'S PUNISHMENT IN DANIEL 4 WITH THE SYMBOLS, LANGUAGE AND CONCEPTS USED IN LEVITICUS 26. LEVITICUS 26 'SEVEN TIMES' IS MENTIONED FOUR TIMES. PRIDE OF YOUR POWER DANIEL 4 'SEVEN TIMES' IS MENTIONED FOUR TIMES. IS NOT THIS GREAT BABYLON THAT I HAVE BUILT FOR THE HOUSE OF THE KINGDOM BY THE MIGHT OF MY POWER AND FOR THE HONOUR OF MY MAJESTY? A BAND OF IRON AND BRASS, IN THE TENDER GRASS OF THE FIELD; AND LET IT BE WET WITH THE DEW OF HEAVEN, AND LET HIS PORTION BE WITH THE BEASTS IN THE GRASS OF THE EARTH: THE TREE GREW, AND WAS STRONG, AND THE HEIGHT THEREOF REACHED UNTO HEAVEN, AND THE SIGHT THEREOF TO THE END OF ALL THE EARTH: THE LEAVES THEREOF WERE FAIR, AND THE FRUIT THEREOF MUCH, LET HIS PORTION BE WITH THE BEASTS SCATTER HIS FRUIT HEW DOWN BAND BEAST, S (8) BRASS (2) EARTH (8) ENEMIES FIELD (4) FRUIT (3) HEAVEN, S (14) IRON (2) PRIDE SCATTER TREE (6)

HEAVEN AS IRON, AND YOUR EARTH AS BRASS

FOR YOUR LAND SHALL NOT YIELD HER INCREASE, NEITHER SHALL THE TREES OF THE LAND YIELD THEIR FRUITS.

I WILL ALSO SEND WILD BEASTS AMONG YOU I WILL SCATTER YOU AMONG THE HEATHEN CUT DOWN BANDS BEASTS (2) BRASS EARTH ENEMY, IES (6) FIELD FRUIT, FUL, S) (3) HEAVEN IRON PRIDE SCATTER TREES (2)

What are we to make of this? Some have mistakenly tried to apply the seven times in Daniel for in a day-for-ayear fashion. Starting with Babylons rise in 607 BC they then count seven symbolic years or 2520 literal years and come to 1914. The reasons for applying prophecy must be clear. We cannot just take an arbitrary starting date and try to get it to apply. There must be a consistent rational. There must be many witnesses that agree and point to the same event. After the Millerite movement broke into factions, there were many theoretical attempts to apply the seven times of both Leviticus 26 and Daniel 4 to events in Jewish history. These were misguided and weakened any real value that could be derived from an understanding of Leviticus 26 and Daniel 4. It is our view that there is light in studying these things but it must be consistent with the truths that God has

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Leviticus 26 in the Book of Daniel revealed in the past. After 1844, there can be no new dates. We reject any type of time-setting that can be derived from a study of the seven times in Leviticus 26 or Daniel 4. C. Belshazzars Party Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. Daniel 5:1-4 This act of defiance by Belshazzar has further implications in regards to the meaning of the downfall of Babylon and of Nebuchadnezzars seven times. His actions are in contrast to the repentance and conversion of his grandfather. They typify the captivity of northern Israel. Before judgement is pronounced Daniel reminds Belshazzar of the judgement that led to his grandfathers repentance. This leads us to conclude that both Judgments reveal something of the judgements that had been enacted upon Israel by their captivities but are not to be applied in any other way than to the Persons of Nebuchadnezzar and Belshazzar and the kingdom of Babylon. Before Daniel interpreted the writing on the wall of the king's palace, he rehearsed the experience of Nebuchadnezzar before Belshazzar. "Then Daniel answered and said before the king, Let they gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor: and for the majesty that he gave him, all people, nations and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: and he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruleth in the kingdom of men, and that he appointeth over it whomsoever he will. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines, have drunk wine in them: and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, Mene, Mene, Tekel, Upharsin. This is the interpretation of the thing: Mene; God hah numbered thy kingdom, and finished it. Tekel;' Thou art weighed in the balances, and art found wanting. Peres; Thy kingdom is divided, and given to the Medes and Persians." {YI, November 9, 1893 par. 6}

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Leviticus 26 in the Book of Daniel D. Writing on the Wall (Daniel 5:24-28) In interpreting the writing on the wall Daniel recognised something that should have been obvious to Belshazzar. The language was Chaldean. The words were plain but it required spiritual insight to recognise their significance. The words mene, mene, tekel ,upharsin are merely a way of writing 126 shekels. Daniel also applies the root meanings of the words in his explanation. Mene is 50 shekels but the root meaning is to number. Tekel is merely Chaldean for shekel and has the root meaning to weigh. Peres is half a mene and means to divide. Of further significance, there are 20 gerahs to a shekel (Exodus 30:13). The 126 shekels that are written are the wall are 2520 gerahs, the same number of days that Belshazzars grandfather spent in his chastisement as a wild animal. E. Darius the Median (Daniel 5:31) The swift judgement and the manner in which it occurred was a fulfilment of prophecy. I refer now to Jamieson Fausset and Brown Commentary on Daniel 5:31. Darius the Median that is, Cyaxares II, the son and successor of Astyages, 569-536 b.c. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but Dan_6:28 shows Daniel was not ignorant of Cyrus share in the capture of Babylon. Isa_13:17; Isa_21:2, confirm Daniel in making the Medes the leading nation in destroying Babylon. So also Jer_51:11, Jer_51:28. Herodotus, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus [Xenophon, Cyropaedia, 1.5; 8.7]. F. The Neo-Babylonian Kings A brief note regarding the chronology of the Neo-Babylonian kings may be of interest. The evidence is very sketchy and incomplete. Very little archeological information exists regarding the rulers of the period in Babylon and what does exist is fragmented. The reigns of the Neo-Babylonian kings, according to Berossus and Ptolemy, are as follows, not counting accession years: YEARS OF REIGN ACCORDING TO: Nabopolassar Nebuchadnezzar Evil-merodach Neriglissar Labashi-Marduk Nabonidus BEROSSUS 21 years 43 years 2 years 4 years 9 months 17 years PTOLEMY 21 years 43 years 2 years 4 years -17 years B.C. DATES 625 - 605 604 - 562 561 - 560 559 - 556 556 555 539

The problems with this list in comparing it with the accounts in the book of Daniel are these. First, where is Belshazzar? How do we account for the 604 BC date for Nebuchadnezzar if the captivity of Daniel occurred in 607 BC? 604 to 539 is only 65 years not 70. Belshazzar was the son of Nabonidus and was co-regent with his father when Cyrus army took Babylon. Nebuchadnezzar was co-regent with his father in 607 BC when Daniel was taken captive. In dating Cyrus first year as 537, and marking this as the ending of the Babylonian captivity, I have followed the suggestions of others that Darius the Medes first year is followed by his nephew Cyrus first year. That is, in Daniel 9:1, when Daniel receives the vision of the 70 weeks, this is one year prior to the ending 24

Leviticus 26 in the Book of Daniel of the 70 year captivity. We reject the 539 BC date as is does not accord with the Bible nor Bible prophecy. Instead of trusting a sketchy secular history that reconstructs dates based upon suppositions, we trust that Daniel himself is aware of the number of years that he has been in captivity and that the 70 year captivity is indeed 70 years. The Lord called out His people Israel and separated them from the world that He might commit to them a sacred trust. He made them the depositaries of His law, and He designed, through them, to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God. Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His light and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. {5T 454.2} But they did not keep their covenant with God. They followed after the idolatrous practices of other nations, and instead of making their Creator's name a praise in the earth their course held it up to the contempt of the heathen. Yet the purpose of God must be accomplished. The knowledge of His will must be spread abroad in the earth. God brought the hand of the oppressor upon His people and scattered them as captives among the nations. In affliction many of them repented of their transgressions and sought the Lord. Scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God. The principles of the divine law came in conflict with the customs and practices of the nations. Idolaters endeavored to crush out the true faith. The Lord in His providence brought His servants, Daniel, Nehemiah, Ezra, face to face with kings and rulers, that these idolaters might have an opportunity to receive the light. Thus the work which God had given His people to do in prosperity, in their own borders, but which had been neglected through their unfaithfulness, was done by them in captivity, under great trial and embarrassment. {5T 455.1} God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God's messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: "Ye are the light of the world." To every soul that accepts Jesus the cross of Calvary speaks: "Behold the worth of the soul: 'Go ye into all the world, and preach the gospel to every creature.'" Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be farreaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers. {5T 455.2}

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Leviticus 26 in the Book of Daniel V. Daniel: 6 and 7: Wild Beasts (Leviticus 26: 21,22) A. Historical Prelude (Daniel 6) The historical prelude in Daniel 6 that precedes the vision of the wild beasts of chapter 7 is placed there either purposefully or providentially. Again we see a test put forward. Daniel is tested to see whether or not he will be faithful to God in regards to public prayer. Daniel is a man of prayer. This fourth test (first, appetite; then, the test before the king; then, the image) deals with the legal enactions of the Medes and the Persians which cannot be changed or altered (v.8). This law stands in opposition to the law of his [Daniels] God (v.5). The judgement that is given places him in a den of lions (wild beasts) that are used other places in Scripture as symbols of judgement of the seven times captivity. Therefore I will be unto them as a lion: as a leopard by the way will I observe them [LXX, by the way of the Assyrians]: I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them. Hosea 13:7-8 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:5-7 Moreover take thou up a lamentation for the princes of Israel, And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions. And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men. The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt. Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men. And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel. Ezekiel 19:1-9 The princes of Israel, to whom the lamentation applies, are the king, two of whom are so clearly pointed out in Ezekiel 19:4 and Ezekiel 19:9, that there is no mistaking Jehoahaz and Jehoiachin. This fact alone is sufficient to protect the plural against the arbitrary alteration into the singular , proposed by Houbigant and Hitzig, after the reading of the lxx. The lamentation is not addressed to one particular prince, either Zedekiah (Hitzig) or Jehoiachin (Ros., Maurer), but to Israel as a nation; and the mother (Eze_19:2) is the national community, the theocracy, out of which the kings were born, as is indisputably evident from Eze_19:10. The words from to form one sentence. It yields no good sense to separate from , whether we adopt the rendering, what is thy mother? or take with and render it, how is thy mother a lioness? unless, indeed, we supply the arbitrary clause now, in comparison with what she was before, or change the interrogative into a preterite: how has thy mother become a lioness? The lionesses, among which Israel lay down, are the other kingdoms, the 26

Leviticus 26 in the Book of Daniel Gentile nations. The words have no connection with Gen_49:9, where Judah is depicted as a warlike lion. The figure is a different one here. It is not so much the strength and courage of the lion as its wildness and ferocity that are the points of resemblance in the passage before us. The mother brings up her young ones among young lions, so that they learn to take prey and devour men. is the lion's whelp, catulus; , the young lion, which is old enough to go out in search of prey. is a Hiphil, in the tropical sense, to cause to spring up, or grow up, i.e., to bring up. The thought is the following: Why has Israel entered into fellowship with the heathen nations? Why, then, has it put itself upon a level with the heathen nations, and adopted the rapacious and tyrannical nature of the powers of the world? The question why then? when taken with what follows, involves the reproof that Israel has struck out a course opposed to its divine calling, and will now have to taste the bitter fruits of this assumption of heathen ways. The heathen nations have taken captive its king, and led him away into heathen lands. , they heard of him ( for ). The fate of Jehoahaz, to which Eze_19:4 refers, is related in 2Kings 23:31. Ezekiel 19:5-7 refer to Jehoiachin, the son of Jehoiakim, and not to Zedekiah, as Hitzig imagines. For the fact that Jehoiachin went out of his own accord to the king of Babylon (2Kings 24:12), is not at variance with the figure contained in Ezekiel 19:8, according to which he was taken (as a lion) in a net. He simply gave himself up to the king of Babylon because he was unable to escape from the besieged city. Moreover, Jehoahaz and Jehoiachin are simply mentioned as examples, because they both fell into the hands of the world-powers, and their fate showed clearly enough what the end must inevitably be, when Israelitish kings became ambitious of being lions, like the kings of the nations of the world (Kliefoth). The thought is as follows: Jehoiachin went much further than Jehoahaz. He not only devoured men, but laid hands on defenceless widows, and laid the cities waste to such an extent that the land with its inhabitants became perfectly desolate through his rapacity. The description is no doubt equally applicable to his father Jehoiakim, in whose footsteps Jehoiachin walked, since Jehoiakim is described in Jeremiah22:13. as a grievous despot and tyrant. From Keil & Delitzsch Commentary on Ezekiel 19:1-9 The symbol of the lion originally referred to Judah but became a symbol of the Gentile nations when Israel was being chastised by the LORD. Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Genesis 49:8-10 [We note that the judgment of the scattering came upon both northern Israel and Judah but only southern Israel, which contained the Hebrew sanctuary and to which all Israel was to gather during the feasts, will be gathered again.] B. The Gentile Nations (Daniel 7) In Daniels dream of the beasts we see a clear illustration of history. This line of prophecy accords with the second seven times of Leviticus 26 (vv. 21,22). Some try to equate the wild beasts with literal beasts. Considering that Leviticus 26 has been shown to deal with the captivity of Israel and Judah, it seems hardly likely 27

Leviticus 26 in the Book of Daniel that this is a mere reference to animals coming in a stealing their children. This rarely occurs and could not have a significant effect upon Israel as a nation. It is much more likely that the wild beasts in Leviticus 26 are symbols of the Gentile nations. As Adventists, we are very familiar with this prophecy. I will now quote from the Key to the Prophetic Charts by Uriah Smith (1863), At the right of the image stands a line of beasts, a lion, a bear, leopard, and nondescript beast in two forms, representing another vision. A view of these beasts was given to Daniel in vision, as recorded in chapter vii, of his prophecy. In verse 17, these beasts are declared to be four kings or kingdoms. The manner of their rise, Daniel describes in verse 2, thus: I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea, and four great beasts came up, diverse one from another. Seas denote nations and peoples. Rev.17:15. Wind denotes war and strife. Hence these kingdoms rose and fell through revolutions and political strife. The Lion standing opposite to the head of gold, is a symbol of the same power, namely, the kingdom of Babylon. It existed, as seen in the head of gold, from B.C. 677, to 538, one hundred and thirty-nine years. The bear [is] a symbol of Persia, the same as the breast and arms of the image. He raised himself up on one side. The empire was composed of the two elements, the Medes and Persians, and the Persian was the higher and leading element. It had three ribs in its mouth, supposed to denote the three provinces of Babylon, Lydia, and Egypt, which it conquered and grievously oppressed. It existed from B.C.538, to 331, two hundred and seven years. [In the leopard] we have another symbol of Grecia, corresponding with the brazen portion of the image. This beast, unlike anything in nature, has four wings and four heads. The four heads denote the four parts into which the empire was divided on the death of Alexander, and under which it continued, till supplanted by the Roman power. The leopard is of itself exceedingly fierce and swift, but this not being sufficient, four wings of a fowl are added, to denote the unparalleled rapidity that characterized the conquests of the Grecian empire, especially under Alexander, who is said to have conquered kingdoms, more speedily than others could have marched their armies through them. This kingdom is included between the dates B.C. 331, and 161, one hundred and seventy years. pp. 5,6 C. Rome Pagan and Papal The non-descript beast represents Rome in both its phases. Like the Legs of Iron on the Image in Nebuchadnezzars dream. There are two phases but here they are represented in quite a different manner. 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. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then because of the voice of the great words 28

Leviticus 26 in the Book of Daniel which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. Daniel 7:7-11 This little horn that rises comes out of the Roman power dependent upon its civil power to enact its laws. In verse 25 Daniel gives us more description of its work, 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. This power stands in direct opposition to the most High. D. Further Comparisons with Leviticus 26 As has been noted earlier, we see a parallel between the four seven times of Leviticus 26 with the four lines of prophecy in the book of Daniel. Another parallel that exists can be seen in the character of the nations themselves that accomplish the work of chastisement. 1. Babylon represents kingship. The first seven times has to do with the breaking of the pride of the power of Israel that was embodied in their desire to be like other nations by having a king. Babylon represents this pride of kingship unlike any other nation and has been demonstrated in the judgment upon Nebuchadnezzar that also typifies Israels repentance and conversion that will occur at the end of the seven times. 2. Media-Persia represents legislative power. The second seven times depicts a breakdown of law. Wild beasts coming into the land and desolate highways suggest political instability. 3. Greece represents human philosophy. The third seven times is a famine in the land. This did occur literally under the sieges and attacks of Assyria and Babylon but also represents the famine for the word of God. Israel during the captivity was influenced by Hellenistic [Greek] thought. Alfred Edershiem, in his classic work, The Life and Times of Jesus the Messiah, describes this well,

when the Jew stepped out of the narrow circle which he had drawn around him, he was confronted on every side by Grecianism. It was in the forum, in the market, in the counting house, in the street; in all that he saw, and in all to whom he spoke. It was refined; it was elegant; it was profound; it was supremely attractive. He might resist, but he could not push it aside. Even in resisting, he had already yielded to it. For, once open the door to the questions which it brought, if it were only to expel, or repel them, he must give up that principle of simple authority on which traditionalism as a system rested. Hellenic criticism could not so be silenced, nor its searching light be extinguished by the breath of a Rabbi. If he attempted this, the truth would not only be worsted before its enemies, but suffer detriment in his own eyes. He must meet argument with argument, and that not only for those who were without, but in order to be himself quite sure of what he believed. He must be able to hold it, not only in controversy with others, where pride might bid him stand fast, but in that much more serious contest within, where a man meets the old adversary alone in the secret arena of his own mind, and has to sustain that terrible hand-to-hand fight, in which he is uncheered by outward help. But why should he shrink from the contest, when he was sure that his was Divine truth, and 29

Leviticus 26 in the Book of Daniel that therefore victory must be on his side? As in our modern conflicts against the one-sided inferences from physical investigations we are wont to say that the truths of nature cannot contradict those of revelation, both being of God, and as we are apt to regard as truths of nature what sometimes are only deductions from partially ascertained facts, and as truths of revelation what, after all, may be only our own inferences, sometimes from imperfectly apprehended premises, so the Hellenist would seek to conciliate the truths of Divine revelation with those others which, he thought, he recognised in Hellenism. But what were the truths of Divine revelation? Was it only the substance of Scripture, or also its form, the truth itself which was conveyed, or the manner in which it was presented to the Jews; or, if both, then did the two stand on exactly the same footing? On the answer to these questions would depend how little or how much he would Hellenise. Book I, chapter 2, para.7 4. The non-descript beast represents all of the attributes of the previous beasts in their most perverted sense. Both pagan and papal Rome assimilated the philosophies, customs, laws and character of the nations whom they conquered. Here again, we have a classic three-one combination. As in the fourth seven times the judgements are combined and repeated from the first three. We see the same occur with the fourth beast. Gods punishment fits the crime. He provides a remedy that answers the need. For the transgression of the sabbatical cycle, He provides a chastisement of seven times. For their pride of power, He has a nation noted for its pride to conquer, subdue and remove their crown. For their transgressions of His law, He has a nation that has laws in opposition to the law of their God provide tests to try them. For abandoning the fountains of living water, the source of truth and for perverting his sanctuary service, He sends a nation whose philosophy stands in opposition to a thus saith the LORD and which will become the standard until the end of this worlds history.

Through the Hebrew captives the Lord was made known to the heathen in Babylon. This idolatrous nation was given an knowledge of the kingdom the Lord was to establish, and through His power maintain against all the power and craft of Satan. Daniel and his fellow-companions, Ezra and Nehemiah, and many others were witnesses for God in their captivity. The Lord scattered them among the kingdoms of the earth that their light might shine brightly amid the black darkness of heathenism and idolatry. To Daniel God revealed the light of His purposes, which had been hidden for many generations. He chose that Daniel should see in vision the light of His truth, and reflect this light on the proud kingdom of Babylon. On the despot king was permitted to flash light from the throne of God. Nebuchadnezzar was shown that the God of heaven was ruler over all the monarchs and kings of earth. His name was to go forth as the God over all gods. God desired Nebuchadnezzar to understand that the rulers of earthly kingdoms had a ruler in the heavens. God's faithfulness in rescuing the three captives from the flames and vindicating their course of action showed His wonderful power. {4BC 1169.3}

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Leviticus 26 in the Book of Daniel VI. Daniel 8: Paganism and Papalism (Leviticus 26: 23-26) A. The Vision of the Ram and the He-goat Daniel chapter 8 has obvious ties to Leviticus in general and Leviticus 26 in particular. It begins with a vision of a ram having two horns with one higher than the other and the higher coming up last [Media Persia]. The ram pushed westward, and northward, and southward, conquering the nations before him, and became great. This is followed by a male goat coming from the west with great speed and with a notable horn between his eyes [Greece under Alexander the Great]. The goat comes at the ram with fury, breaking his two horns. The goat becomes very great and at that point the horn is broken and divided into the four kingdoms of Greece [toward the four winds]under the leader ship of Cassander, Lysimachus, Seleucus and Ptolemy. Next Daniel sees coming out of one of the four winds of heaven a little horn [Rome in both its pagan and papal phases], which waxed exceeding great, toward the south, and toward the east, and toward the glorious land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. (vv. 9, 10) B. The Daily At this point most Adventists are in agreement. We have rejected the notion of Antiochus Epiphanes as being the little horn power but stumble at the next few verses. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:11-13 In reviewing the books and articles produced by Adventist scholars, over the years, I have found that there are details left unnoticed. Most importantly, there is a clear reference to a counterfeit sanctuary service based upon the principles of Satan's kingdom. The word 'gadol' (great) occurs 6 times in the passage in reference to the kingdoms exalting themselves or becoming great. Each kingdom outstrips the other in self-exaltation and usurpation. The behaviours of these kingdoms reflect the thoughts of their master, "For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High." (Isa 14:13-14) The sanctuary animals used to represent these kingdoms are unfit to be offered in God's sanctuary but fit representations for Satan's counterfeit system of worship as manifested in paganism. The word rum (translated by the KJV translators as take away) needs to be understood in contrast to the word sur. Both of these words are translated as 'take away' in regards to certain aspects of the sanctuary service. In Daniel 8:11 'taken away' should be translated 'lifted up' or 'exalted'. This passage describes how Rome (the little horn) has lifted up the Daily (paganism) even against the prince of the host and set up a pagan sanctuary (the Pantheon) in opposition to the worship of the true God. This also describes the work of the papacy who set up a counterfeit system of

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Leviticus 26 in the Book of Daniel worship, not of the earthly sanctuary as in the case of paganism but of the heavenly sanctuary, counterfeiting Christian worship - paganism in Christian garb. In light of that we paraphrase Daniel 8:9-13, "And out of one of them (the four winds or direction of the compass) came a little horn (Rome; pagan and papal) which grew exceedingly great (gadol) toward the south, toward the east, and toward the Glorious Land (west). And it [papal Rome] exalted itself towards the host of heaven (angels); and it cast down some of the host and some of the stars to the ground, and trampled them. He [pagan Rome] even exalted himself as against the Prince of the host [Christ]; and from him [Pagan Rome] the daily [paganism] was lifted up (as in an heave offering), and the place of His [paganisms] sanctuary was cast down. Because of transgression, an host [army] was given over to (papal Rome, Clovis) to oppose the daily [paganism]; and he cast truth down to the ground (paganism in Christian garb). He did all this and prospered. Then I heard a holy one speaking; and another holy one said to that certain one who was speaking, "How long will the vision be, concerning the daily [paganism] and the transgression (papalism) of desolation, giving to both (paganism and papalism) the sanctuary and the host [both earthly and heavenly]; and the holy people (Israel both literal and spiritual) to be trampled under foot?" C. Paganism to Papalism At least, that is my best attempt. What matters here is that we see a move from one desolating power to another and that this change is a result of the change that occurs with the sanctuary and the church. Paganism, at its root, is a counterfeit of the earthly sacrificial system. Once the earthly sanctuary is destroyed paganism loses its force. Papalism is Satan answer to this change in dispensation but this change does not follow immediately. The transfer from paganism to papalism takes centuries. Christianity must be clothed in pagan garb. The mystery of iniquity began its work in the first century but that work continued hidden until the man of sin could be revealed in such a way that it could deceive if possible the very elect. We will deal with the daily in more detail when we study Daniel 12 but for now it is important to understand that the true view of the daily was central to the arguments put forward by William Miller in placing the beginning of the 2300 days prior to the time of Christ. The question of, how long? is echoed in Revelation 6:10 where those that have died under the papal persecution call for justice. This cry could not be made if those persecutions had not begun. The seven times chastisement had already commenced, the question is, for how long must it continue? In light of the parallel to Leviticus 26: 23-26 it also clarifies why we are dealing with the sanctuary (however perverted) symbolism. As noted before, the famine for the word of God is the result of the acceptance of Greek philosophy in the place of a thus saith the LORD. Greece is not the originator of paganism but it is the nation that made it attractive to the modern mind. The main means of bringing paganism into Christianity was through the Greek learning that was prevalent in the early centuries of the formation of the Christian church. The schools of learning in Alexandria and Rome carried on the work of marrying human reason with Christian forms. Thus the change from paganism to papalism, though it happened under the Roman power, was actuated by the Hellenistic thought that has permeated the schools of learning until this day. The counterfeit of the earthly sanctuary is replaced by the counterfeit of the heavenly sanctuary. 32

Leviticus 26 in the Book of Daniel For further study, read chapter three of The Great Controversy. Sister White clearly depicts the same themes that were taught by Miller and the early pioneers. There is no way that you can reconcile this with the new view of the daily. The answer to the question, How long? is then more understandable. The 2300 days [evenings/mornings] is the time left for this work to continue. And the last half of Daniel 8 finally makes sense. And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation [the seven times]: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it. Daniel 8:15-27 And then, Deuteronomy 28:49-50 "The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young." These are obvious references primarily to pagan Rome. The real focus of Daniel 8 is paganism, even when referring to the papal aspects of Rome it is always in reference to papalism being paganism in Christian garb. Paganism is exalted and lifted up in Christianity. Christ's ministry was not exalted and lifted up in Catholicism, quite the opposite. Great light shone forth from Daniel and his companions. Glorious things were spoken of Zion, the city of the Lord. Thus the Lord designs that spiritual light shall shine from His faithful watchmen in these last days. If the saints in the Old Testament bore such a decided testimony of loyalty, how should God's people today, having the accumulated light of centuries, shine forth, when the prophecies of the Old Testament shed their veiled glory into the future! (Letter 32, 1899)

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Leviticus 26 in the Book of Daniel VII. Daniel 9: The 70 Years Captivity (Leviticus 26: 28-45) A. The Seventy Years of Jeremiah (vv. 1, 2) In the first year of Darius (one year before the first year of Cyrus) Daniel recognises that according to his study of books that the number of years (ie. 70) that was prophesied by the prophet Jeremiah were about to be fulfilled. As well, most Bible students recognise this prophecy as coming from the prophet Jeremiah but few recognise that this prophecy is directly from Leviticus 26. A simple comparison of a few verses will show this to be the case. 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 seventy years in the desolations of Jerusalem. Daniel 9:2 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. Leviticus 26:43 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: 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. 2 Chronicles 36:20-21 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. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. Jeremiah 25:11-13 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 29:10 2 Chronicles uses the very language of Leviticus 26. More importantly, the vision of Daniel 9 makes greater sense when we look at these verses and understand what they mean. Let us observe a few details. 1. It appears that Daniel is intentionally fulfilling the prophecy found in Jeremiah 29:11-14 by his prayer of repentance. For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive. Jeremiah 29:11-14 34

Leviticus 26 in the Book of Daniel 2. It seems that, contrary to the vision of Daniel 8 that calls for a protracted captivity to continue for at least another 2300 years, Daniel is seeking an end to the captivity in the near future, based upon Jeremiah 29:10. 3. Daniel recognises that the 70 years was a fulfilment of Leviticus 26 and uses a common Hebrew means of connecting to ideas by a play on words. That is, he recognises that it is the seven times curse in Leviticus 26 is the prophecy behind the captivity and that the 70 years is part of that curse. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath [seven] that is written in the law of Moses the servant of God, because we have sinned against him. v. 11 4. The seventy weeks (lit. seventy sevens), given as a probationary period for Israel, are the same length of time that Israel neglected the sabbatical law (ie. 490 years), which brought about the 70 years in the first place. 5. The seventieth week (in which the Messiah was cut off) is a sabbatical week. Christ, being crucified in the midst of this week, ministered 1260 days on earth and 1260 days in heaven to confirm the covenant. 6. The partial return that is prophesied, by the giving of this probationary period of 490 years to literal Israel, becomes a type of the end of the world. Daniel must have been a little disheartened as he viewed this long period that was presented before him but even more so when he sees that the return to the land and the rebuilding of the city and the sanctuary, which the seventy weeks predicts, will ultimately end in Israel rejecting their Messiah, losing their status as Gods people and witnessing once again the destruction of Jerusalem and its sanctuary. However, Hope is not gone. The tying of this prophecy to the 2300 days shows that there is an end; that the period of chastisement will do its work. Just as Daniel 8 shows a change from paganism to papalism, counterfeits of the literal and spiritual sanctuaries, so also, Daniel 9 shows a change from the Christ ministry on earth and his ministry in heaven. B. More Leviticus 26 Parallels 70 weeks is the fourth line of prophecy in Daniel. It is directly parallel to the fourth seven times in Leviticus 26 but does not fulfill the role as the one in the three-one combination by reviewing all of the aspects of the first four lines (for Daniel 10-12 does that, as we will see later) but does tie all the time prophecies together, by providing the prophetic role of Christ crucifixion. Christ died for us, that is true, but without the prophecies pointing to his death, without the prophetic chain linking events, we would have no way of knowing that his death was different than any other mans. Prophecy affixes the events that happened in Jerusalem from 27 to 43 AD to all of history. The spring of 31 AD stands out as the centre of history. Christ crucifixion seals up the vision and prophecy.

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Leviticus 26 in the Book of Daniel VIII. DANIEL 10-12: DAY FOR A YEAR PROPHECY (1260, 1290, 1335,) A. Parallels of Prophecy The prophecies of Daniel 9-12 covers all that the three previous complete visions (Daniel 2, 7 and 8) cover. We took Daniel 9 as a partial fulfilment of a three-one combination but we believe that the final line of prophecy must be added complete this pattern pattern. As we begin our study of the final three chapters of Daniel let us first look at the Parallels that we have noticed so far. 3+1 1 Leviticus 26 Pride of power (political) - removal of kingship to commence the seven times Daniels Prophecies Daniel 2 - dream of image of kingdoms with Nebuchadnezzar as the head of gold Daniels Narratives Daniel 4 - Nebuchadnezzar pride is abased by a seven times prophecy 4 Kingdoms Babylon - pride of kingship

Wild beasts (legal) - break down of civil order - beginning of captivity of Israel by Gentile nations

Daniel 7 - dream of wild beasts

Daniel 6 - law of the Medes and the Perians

Media Persia - legal system

Famine (10 womenecclesiastical) - famine for the word of God - siege of cities

Daniel 8 - vision of counterfeit worship

Daniel 3 -counterfeit worship - Sunday law test

Greece -worldly philosophy

70 Years of Rest -commences with the destruction of Jerusalem -recapitulates the scattering, the famine and promises the renewal of the covenant with Abraham

Daniel 9 - marks end of 70 years - 490 year probation - does not cover the complete vision - given as an explanation of the mareh Daniel 10-12 -recapitulates the chazon

Daniel 5 - Destruction of Babylon - type of the end of the world - Cyrus represents Christ

Rome - assimilation of nations with their characteristics

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Leviticus 26 in the Book of Daniel B. The Whole Vision As mentioned earlier, the prophecy in the end of Daniel covers the rest of the whole vision that was not dealt with in chapter 9. It is interesting that we have seen the connexion between Daniel 8 and 9, in that the 70 week prophecy in chapter 9 provides the starting point for the 2300 days, but we fail to see that chapter 10-12 are almost as dependent upon chapter 9 as is chapter 8. Chapters 9-12 then stand together as the whole vision (chazon) including the mareh. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision [chazon] concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13 And it came to pass, when I, even I Daniel, had seen the vision [chazon], and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision [mareh]. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision [chazon] . Daniel 8:15-17 And the vision [mareh] of the evening and the morning which was told is true: wherefore shut thou up the vision [chazon]; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision [mareh], but none understood it. Daniel 8:26,27 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision [chazon] at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:21 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision [mareh]. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision [chazon] and prophecy, and to anoint the most Holy. Daniel 9:23-24 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision [mareh]. Daniel 10:1 And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision [chazon]; but they shall fall. Daniel 11:14 As Daniel 10:1 states, Daniel had an understanding of the vision [mareh] of the evenings and mornings, as was revealed to him in the preceding chapter but what is revealed to him now is the thing. This thing is both true and long; and Daniel understood it as well.

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Leviticus 26 in the Book of Daniel C. The King of the North and Leviticus 26 I can by no means give you a complete study of the king of the north but I can say that the true King of the North is Christ. Christs throne is on the sides of the north. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalm 48:2 Satan has taken the role of being the king of the north by usurping Christs throne. How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12-14 As presented in my 2nd lecture, kingship and empire are the result of man being imbued with the spirit of selfexhaltation and usurpation that was first demonstrated by the great deceiver. The king and kingdom of Babylon embody this spirit. This is passed on through the succeeding nations and finally ends up in the papacy. In the end-times it is papal Rome that is the king of the north. Daniel 11:36-45 describe this power. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished [a reference to the seven times of Leviticus 26]: for that that is determined shall be done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. And at the time of the end shall the king of the south push at him [France: 1798], and the king of the north [Papacy: 1989]shall come against him like a whirlwind, with chariots, and with horsemen [USA: military power], and with many ships [USA: economic power]; and he shall enter into the countries [USSR], and shall overflow and pass over. He shall enter also into the glorious land [USA], and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas [peoples, nations tounges] in [and] the glorious holy mountain [SDA church]; yet he shall come to his end, and none shall help him. Dan 11:36-45 D. Michael Stands Up Daniel 12 opens with the close of probation and continues to flow of history from 11:45. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. (2) And 38

Leviticus 26 in the Book of Daniel many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (3) And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. Dan 12:1-3 E. The First Half of Seven Times In verse 4 we reverse course, But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. This brings us back to 11:40. It is in 1798 that Daniel book becomes unsealed. The next section (vv. 5-7) deal with the understanding of the first half of the seven times period when that last for a time, times and an half, exactly one half of seven times. This period covers the work of the pagan nations to accomplish to scatter the power of the holy people and does not include the work of papal Rome. F. The Second half of Seven Times After admonishing Daniel to, Go thy way for the words are closed up and sealed till the time of the end. (v.9) The angel then deals with the daily and its connexion to the time period mentioned. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. (vv. 11-13) This second half of the period of seven times connects both the seven times for Israel and Judah at their end, just as Isaiah connects them at their beginning. What began with Literal Israel ends with Spiritual Israel. What began with literal Babylon ends with spiritual Babylon. G. Chart of 1260, 1290 and 1335 days 723 BC | 677 BC | 508 AD | 538 AD | 1798 1843/44 AD AD | ||

time, times and and half 1260 days

1290 days 1335 days

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Leviticus 26 in the Book of Daniel H. Chart of Captivity --1097 BC - Saul anointed King

Chronology
of the

Captivities
Of -----742 BC Isaiah 7:8,9
19 years

Israel and Judah,

Their Return and Subsequent Probation

490 years

65 years

----723 BC The fall of Samaria

46 years

-----------677 BC- Captivity of Manasseh 70 years ----------607 BC - Babylonian Captivity commences 70 year captivity --- 597 BC - 2nd Babylonian captivity --- 590 BC - Destruction of Jerusalem -537 BC - Cyrus decree - 464 BC - Darius decree -----Fall 457 BC - Artaxerxes decree (final decree in 444 BC) 7 weeks or 49 years -----408 BC streets and walls rebuilt

62 weeks or 434 years 490 years 70 weeks --------------Fall 27 AD Messiah anointed 1260 days ----Spring 31 AD 1260 days --------------Fall 34 AD Probation closes for literal Israel --- 70 AD The destruction of Jerusalem 40 Messiah cut off in the midst of the week

Leviticus 26 in the Book of Daniel

Conditions in 742 BC - Prophecy proclaimed - Civil war north (confederate) vs. south - Kingship broken - Not a people - Not established - Literal Israel - Literal land of Israel

Chronology
of the

I.

Chart of Seven Times 19 years ----------46 years

- 742 BC (Isaiah 7:8,9) - 723 BC

Seven Times
of

Judah and Israel

and the establishment of the

- 677 BC --------- 457 BC

1260 years of pagan domination (counterfeit of earthy sanctuary)

Seventh-day Adventist Church

Christs 2520

- 27 AD - 31 AD - 34 AD

1260 days (earthly) 1260 days (heavenly)

- 508 AD 2520 years For Israel - 538 AD

-1290 days 2300 days

1260 years of papal domination (counterfeit of heavenly sanctuary)

2520 years For Judah

- 1335 days

-1768 -----------Conditions in 1863 - prophecy rejected - civil war north vs. south(confederate) - kingship restored - denominated people - SDA church established - spiritual Israel - spiritual land of Israel (USA)

- 1798

46 years - 1843 - 1844 19 years 41 1863

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Leviticus 26 in the Book of Daniel IX. A. Introduction This study is the result of many discussions that I have had on Facebook regarding the 2520. It is meant to be a simple presentation and not comprehensive in nature. Instead of answering objections, I am seeking to present the basic chronology from start to finish. It is meant to be written out as a time line and I suggest that for those reading the study, it would be most effective if they did that themselves. If your faith in the word of God is strengthened, if you will fully accept the truths that have called us out of the world, and made us a people denominated by the Lord as his peculiar treasure, if you will unite with your brethren in standing by the old landmarks,--then there will be unity. But if you remain in unbelief, unsettled as to the true foundation of faith, there can be no more hope of unity in the future than there has in the past. SpM 341.2 1903 B. The Starting Point We start by looking at the prophecy Isaiah 7:1-9 that directly relates to the end of both the northern and southern kingdoms. The conditions and events at the giving of this prophecy are to be noted. They come in to play as we look at the prophetic mirror that this prophecy begins This will be dealt with in detail as we show the significance the 2520 plays in Adventist history. Isa 7:1-9 And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, 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. (2) 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. (3) Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; (4) 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. (5) Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, (6) 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: (7) Thus saith the Lord GOD, It shall not stand, neither shall it come to pass. (8) For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. (9) And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established. In Isaiah 7 we have an history of a civil war between the northern kingdom of Israel (Ephraim with its capital Samaria) and the southern kingdom of Judah. Israel is confederate with Syria. The conditions and structure of this prophecy imply that this is to be in fulfilment of some early prophecy. "threescore and five ... not a people As these words break the symmetry of the parallelism in this verse, either they ought to be placed after Remaliahs son, in Isaiah 7:9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), parenthetically; to which, in Isaiah 7:8, the words, If ye will not believe ... not be established, correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (2 Kings 15:29). Another in the reign of Hoshea, under Shalmaneser (2 Kings 17:1-6), was about twenty years after. But the final one which utterly 42 THE SEVEN TIMES OF LEVITICUS 26

Leviticus 26 in the Book of Daniel broke up Israel so as to be not a people, accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (compare Ezra 4:2, Ezra 4:3, Ezra 4:10, with 2 Kings 17:24; 2 Chronicles 33:11) [Usher]. The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would ultimately interpose to destroy the enemies of His people, so they might rely on Him now." from Jamieson, Fausset and Brown Commentary C. Leviticus 26 connected to Isaiah 7 We make the case that the prophecy being referred to is that that is in the 26th chapter of Leviticus. It is the first prophecy in the Bible that explicitly deals with the deportation of God's people from the promised land by their enemies. Though these can be implied in the blessings of the sons of Jacob, they are here laid out in detail. From the captivity of the northern kingdom to the destruction of Jerusalem under the Roman siege, the language is clear. D. Conditions in 742 BC One needs to point out the conditions that existed at the time (742 BC) of the giving of the prophecy in Isaiah 7:8,9 and the conditions that it consists of; -there is a civil war between the north and the south the north being confederate -the prophecy is proclaimed -Ephraim will be broken (referring to the taking away of the kingship) - it will not be a people - it will not be established -the prophecy is given to literal Israel -it deals with the literal land of Israel E. More Details There are more details that are going to be noted as we compare the prophecies in Leviticus 26 and Isaiah 7. We will compare these with the conditions that exist at the end of the 2520 years. For now, we will take a look Leviticus 26 itself. F. The 'Seven Times' of Leviticus 26 Lev 26:18-38 And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. (19) And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass: (20) And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. (21) And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins. (22) I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be 43

Leviticus 26 in the Book of Daniel desolate. (23) And if ye will not be reformed by me by these things, but will walk contrary unto me; (24) Then will I also walk contrary unto you, and will punish you yet seven times for your sins. (25) And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. (26) And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. (27) And if ye will not for all this hearken unto me, but walk contrary unto me; (28) Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. (29) And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. (30) And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. (31) And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. (32) And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. (33) And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. (34) 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. (35) As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. (36) And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. (37) And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. (38) And ye shall perish among the heathen, and the land of your enemies shall eat you up. G. Intensity or Duration? The questions that centre around the meaning of the phrase seven times cannot be explicitly answered from the Hebrew alone but it can be shown that there is a contextual and linguistic justification for the argument that the word seven (Heb. sheba) in the text is best understood as being a period or duration under which Israel will be chastised or corrected for its transgression of Gods laws in general and the Sabbatical cycle in particular. For those advocating that sheba is to be understood in a symbolic manner there are two camps. Some try to see it as referring to the completeness or perfection of Gods judgements upon Israel, others see that there is an inherit implication of intensity and that seven times is better understood as sevenfold worse judgements. Both try to give sheba an adverbial form modifying the verb chastise. We see the adverb in the sentence as being the word translated in the KJV as more (Heb. yasaf) being the adverb modifying chastise. Sheba then, in that context becomes a noun (merely the number seven). We then translate the sentence in Leviticus 26: 18 as, If as yet for all this you will not hearken, then I will prolong your punishing even seven for your sins. We have translated yasaf as 'prolong', which is its usual meaning. It never has the meaning of more as in intensity in this context. It is our position that the use of 'sheba' in Leviticus 26 is unique and refers to a duration rather than an intensity.

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Leviticus 26 in the Book of Daniel H. The Sabbatical Cycle is a Type More than this, however, Millers understanding of Leviticus 26 had nothing to do with the Hebrew but, rather, the context. This context was that of the Sabbatical cycle as dealt with in Leviticus 25 and Leviticus 26:28-45. This we will deal with in more detail latter. For now, let us look at Millers reasoning. If this, then, is a correct view of the subject, and time is prefigured, when would the seven years of the antitype begin? I answer, it must begin with the servitude and bondage of the visible people of God; for at the end of seven years they must go free, or there would be no force in the type, and of course no fulfilment in the antitype. Seven prophetic years would be seven times 360, equal to 2520 years. This bondage must begin with the kingdom of Babylon, the first kingdom of Daniel's four monarchies, which kingdoms were to make war with the saints, and prevail against them, until the Ancient of Days came; and these were to scatter the people of God into all the kingdoms of the earth, and have dominion over them, and exercise authority upon them. Mark x.42: "But Jesus called them to him, and saith unto them, ye know that they which are accounted to rule over the Gentiles, exercise lordship over them; and their great ones exercise authority upon them." This was prophesied of by Moses and all the prophets down to John. Acts iii.20-24: "And he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began. For Moses truly said unto the fathers, a Prophet shall the Lord your God raise up unto you, of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days." And the restitution of all things must be at the year of release, when God will send his Son Jesus Christ to restore the earth and all who will then dwell therein, to a state of purity and blessedness, and bring them into the inheritance of the saints, and shall deliver them from the bondage of corruption into the glorious liberty of the sons of God. These seven years of servitude must include these four kingdoms, Babylon or Nebuchadnezzar's, which was the head of gold; Media and Persia, Grecia and Rome, which constituted the whole man of sin, from his head to his toes. {1842 William Miller, Lectures on the Typical Sabbaths and Great Jubillee 16.1} Millers reasoning then sees the seven times as one Sabbatical cycles of judgment with a typical ending that will result in the restitution of all things. This seems fitting, one typical seven year period of correction for the rejection of the Sabbatical cycle. The punishment fits the crime, something we have seen from God many times. More than this, however, the last part of Leviticus 26 shows that there is something more than just a seven times period of chastisement. I. The Land Keeps Sabbath

In the following verses we find that the seven times has within it at least one other period. This period deals with the need for the land to fulfill its Sabbaths. Its commencement begins not with the taking away of the kingship but rather with the total depopulation of the land of Israel itself. This occurred ultimately at the time of the Destruction of Jerusalem under Nebuchadnezzar. Its fulfillment is remarkable and should be understood by every serious Bible student.

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Leviticus 26 in the Book of Daniel Lev 26:28-45 Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. (29) And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. (30) And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. (31) And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. (32) And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. (33) And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. (34) 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. (35) As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. (36) And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. (37) And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. (38) And ye shall perish among the heathen, and the land of your enemies shall eat you up. (39) And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them. (40) If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; (41) And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: (42) Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. (43) The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. (44) And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God. (45) But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the LORD. J. The 70 Years of Jeremiah

This period of the land keeping Sabbath begins the seventy years of Jeremiah. The following verses should be read closely. Jeremiah 25:11-13 And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. (12) 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. (13) And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. Jeremiah 29:10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

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Leviticus 26 in the Book of Daniel Daniel 9:2 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 seventy years in the desolations of Jerusalem. 2 Chronicles 36:20-21 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: (21) 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. Leviticus 26:43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. K. Why did Israel not allow the land to rest? 1 Samuel 8:10-18 And Samuel told all the words of the LORD unto the people that asked of him a king. (11) 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. (12) 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. (13) And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. (14) And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. (15) And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. (16) And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. (17) He will take the tenth of your sheep: and ye shall be his servants. (18) And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day. L. How long was Israel under a king? "Then shall the land enjoy her Sabbaths - This Houbigant observes to be a historical truth - From Saul to the Babylonish captivity are numbered about four hundred and ninety years, during which period there were seventy Sabbaths of years; for 7, multiplied by 70, make 490. Now the Babylonish captivity lasted seventy years, and during that time the land of Israel rested. Therefore the land rested just as many years in the Babylonish captivity, as it should have rested Sabbaths if the Jews had observed the laws relative to the Sabbaths of the land. This is a most remarkable fact, and deserves to be particularly noticed, as a most literal fulfillment of the prophetic declaration in this verse: Then shall the land enjoy her Sabbaths as long as it lieth desolate, and ye be in your enemies land. May it not be argued from this that the law concerning the Sabbatical year was observed till Sauls time, as it is only after this period the land enjoyed its rest in the seventy years captivity? And if that breach of the law was thus punished, may it not be presumed it had been fulfilled till then, or else the captivity would have lasted longer, i. e., till the land had enjoyed all its rests, of which it had ever been thus deprived?." Clarks Commentary. The Sabbath rest for the land was 70 years because for 490 years the land was unable to keep Sabbath because of the demands of kingship. 47

Leviticus 26 in the Book of Daniel M. When did the 2520 begin? We will now look at the commencement of the 2520 itself. When, then, may we not ask, did the bondage of the children of God begin? I answer, when literal Babylon began to exercise authority over them. In the twenty-second year of Manasseh's reign, in the year before Christ 677, the last of the ten tribes were carried away, and Israel ceased to be a nation, according to the prophecy of Isaiah, vii.8: "For the head of Syria is Damascus, and the head of Damascus is Rezin: and within three-score and five years shall Ephraim be broken, that it be not a people." Isaiah prophesied this in the year 742 before Christ, which prophecy was literally fulfilled in sixty-five years afterwards, in the year B. C. 677. Then, too, Manasseh king of Judah was carried a captive into Babylon, and the threatenings of God began upon his people. 2Kings xxi.10-14: "And the Lord spake by his servants the prophets, saying, 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. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies." Also, xxiv.3,4: "Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did; and also for the innocent blood that he shed, (for he filled Jerusalem with innocent blood,) which the Lord would not pardon." And although Josiah, who was king of Judah after Manasseh, did many good acts, yet the Lord turned not from the fierceness of his wrath against Judah. 2Kings xxiii.26,27: "Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there." The decree against Judah, was the same as against Israel. They must be scattered among all nations. It could not be revoked, notwithstanding their repentance and partial reformation. Jeremiah xv.4, - "And I will cause them to be removed into all kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem," - tells us of the same thing, that Judah as well as Israel must be made captives. Israel began to be carried away in the days of Hoshea, 722 B. C [corrected to 723 B.C]., and from that time to 1798 after Christ, is exactly 2520 years, or the seven prophetic years. How remarkable, that when the seven years ended, God began to deliver his church from her bondage, which for ages had been made subject to the kings of the earth. In 1798 the church came out of the wilderness, and began to be delivered from her captivity. But the completion of her slavery to the kingdoms of the earth, is reserved for another period. Beginning B. C., 677 years, seven prophetic years, or 2520 common years, would end in A. D. 1843 [corrected to 1844]. Therefore, beginning at the captivity of Manasseh and the final dispersion of the ten tribes of Israel, where God has fixed the time for the dispersion of the people of God and the scattering of the holy people, until the year 1843 [1844], will be the end of the seven years, when the acceptable year of the LORD will commence; and, in my humble opinion, the children of God will be delivered from all the evils enumerated by Moses in Leviticus xxvi., and Jeremiah xv.; from war or the sword, from pestilence and famine, from captivity and spoil, from death and corruption; and all will be comforted, and all tears be wiped from off all faces; sighs and sorrows shall cease forever, and there shall be no more curse, for the throne of the Lamb shall be there, and he shall dwell with them, and be their God, and they 48

Leviticus 26 in the Book of Daniel shall be his people. This will take place in the acceptable year of the Lord, the antitypical year of release. {1842 William Miller, Lectures on the Typical Sabbaths and Great Jubillee 18.1} Babylon was but a continuation of the old Assyrian empire which had governed Asia for more than thirteen hundred years, having been founded by Nimrod, the mighty hunter, and a great grandson of Noah. Gen. x, 10. The Kingdom of Babylon, proper, or as we read of it in scripture, dates from B.C. 747; but yet it dates in prophecy from B.C. 677. The reason of this is, because kingdoms are not recognized in the prophetic record, as existing, until they become connected with the people of God. Hence in prophecy, kingdoms must date from that point of time at which they began to act a part in the prophetic drama. Babylon first became connected with the people of God by taking Manasseh, king of Judah, captive, B.C. 677. 2 Chron. xxxii. The date of Babylon, therefore, as represented by the head of gold, is B.C. 677. Key to the Prophetic Chart, Uriah Smith 1863 N. Two 2520 Periods Most notably, we see that William Miller recognised two 2520 periods, one commencing in 722 BC and the other in 677 BC. It is the second period that ended in 1843 that Miller was so concerned about, and the first prophetic period that he had discovered that ended in 1843 (the other being the 2300 days). It is our contention that Miller missed something that was right under his nose, but could not see it due to his proximity. We now at the end of the world can see something remarkable and it is this that we now want to show you. O. Timeline of the Prophetic Mirror We begin our time line at 742 BC, at the giving of the prophecy in Isaiah 7. I would suggest you write this on a piece of paper with the conditions that existed at the time of the giving of this prophecy, noted earlier. 19 years later, in 723 BC (see again Alan Montgomerys article), Israels seven times begins at the captivity of Hoshea in the 9th year of his reign. 46 years after that, in 677 BC, Manasseh is taken captive and carried to Bablyon. This begins the seven times for the southern kingdom of Judah. Contained within these two overlapping timelines we find all other day for a year prophecy to be found. We believe that the basis for the year-day principle is found in the sabbatical cycle itself. We then look at the end of these periods. The 2520 for the northern tribes ends in 1798. 46 years later the 2520 for Judah ends in 1844. To complete the prophetic mirror we add the 19 years at the beginning to the end. We come to the year 1863. Notice this is not predictive prophecy, nor does it use a day for a year to come to this date. It is merely an observation after the fact that in 1863 we have a remarkable parallel (or rather, mirror image) of the events and conditions that existed at the time of the giving of this prophecy. P. Declaring the End from the Beginning As mentioned earlier, there is a suggestion in Leviticus 26 of a prophetic mirror or chiasm. Beginning 742 BC 19 years 723 BC 46 years 677 BC Ending 1798 46 years 1844 19 years 1863. Conditions in 742 BC as Compared to the Conditions in 1863 49

Leviticus 26 in the Book of Daniel Prophecy proclaimed <> prophecy rejected Civil war N (confederate) vs. S <> civil war N vs. S (confederate) Kingship broken <> kingship unbroken Not a people <> denominated people Not established <> SDA church established Literal Israel <> spiritual Israel Literal land of Israel <>spiritual land of Israel

More Details Given by Fulfillment of the Seven Times Scattering commences <> gathering commences Destruction of earthly sanctuary <> restoration of heavenly sanctuary Captivity <> deliverance Truths lost <> truths restored Q. A Denominated People Many more parallels can be found, suffice it to say this is sufficient. The Seventh-day Adventist Church was established at a time when the civil war in the United States led to making the Church a legal entity. We then became Gods denominated people and adopted the name Seventh-day Adventist Church. We proclaimed the judgement taking place in the heavenly sanctuary that was based upon the law of God contained in the ark of the covenant and that the Seventh-day Day Sabbath was to be the final test that would distinguish Gods true followers from the false. R. More parallels to the 2520 The evidence is mounting. We have only begun to unearth the significance of these truths and I have only a little space to touch upon everything I have found just on my own. The two 2520 have their counterparts in other prophecies in the Bible, in general, and in Daniel, in particular. S. Christs 2520 The 2520 for Israel is divided into two halves. The first consists of 1260 years of pagan domination (The Daily) which extends from 723 BC to 538 AD. The second consists of Papal domination (the transgression of desolation) which extends from 528 to 1798. Paganism is Satans counterfeit of the earthy sanctuary, while papalism is Satans counterfeit of the heavenly sanctuary. Christ ministered (confirmed the covenant) for seven literal years or 2520 literal days, 1260 of which he ministered on earth and 1260 of which he ministered in heaven. 50

Leviticus 26 in the Book of Daniel T. Comparison with Nebuchadnezzar's Seven Times We compare the symbols, language and concepts that are used in Nebuchadnezzar's punishment in Daniel 4 with those used in Leviticus 26. - 'seven times' is mentioned four times. Leviticus 26<>Daniel 4 Pride of your power <> Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? heaven as iron, and your earth as brass <> a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. <> The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, I will also send wild beasts among you <> let his portion be with the beasts I will scatter you among the heathen <> scatter his fruit U. Nebuchadnezzar's Seven Times Was Fulfilled as 2520 Literal Days Dan 4:29-34 At the end of twelve months he walked in the palace of the kingdom of Babylon. (30) The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? (31) While the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. (32) And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. (33) The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws. (34) And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: V. Nebuchadnezzar's 2520 is an Analogue to Judah's 2520 Both Manasseh and Nebuchadnezzar were returned to their throne after their repentance. Manasseh's captivity is an earnest of what was to be given at the end of Judah's 2520 - an undoing of the chastisements, a gathering 2520. "As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who "bound him with fetters, and carried him to Babylon," their temporary capital. This affliction brought the king to his senses; "he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God." 2 Chronicles 33:11-13." {PK 382.3} 51

Leviticus 26 in the Book of Daniel W. Belshazzars 2520 is an Analogue to Israels 2520 Daniel 5:18-30 O thou king, the most high God gave Nebuchadnezzar thy [grand] father a kingdom, and majesty, and glory, and honour: (19) And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. (20) But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: (21) And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. (22) And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; (23) But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: (24) Then was the part of the hand sent from him; and this writing was written. (25) And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. (26) This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. (27) TEKEL; Thou art weighed in the balances, and art found wanting. (28) PERES; Thy kingdom is divided, and given to the Medes and Persians. (29) Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. (30) In that night was Belshazzar the king of the Chaldeans slain. H4484 ( Aramaic) men' BDB Definition: 1) (Peal) mina, maneh 1a) a weight or measurement; usually 50 shekels but maybe 60 shekels Part of Speech: noun masculine A Related Word by BDB/Strongs Number: passive participle of H4483 Same Word by TWOT Number: 2835a H8625 (Aramaic) teqal BDB Definition: 1) to weigh (verb) 1a) (Peil) to be weighed 2) tekel, shekel (noun masculine) 2a) (Peal) tekel - a unit of weight, shekel Part of Speech: see above in Definition A Related Word by BDB/Strongs Number: corresponding to H8254 Same Word by TWOT Number: 3063, 3063a H6537 (Aramaic) 52

Leviticus 26 in the Book of Daniel peras BDB Definition: 1) (Peal) to break in two, divide (verb) 2) half-mina, half-shekel (noun masculine) 2a) a unit of measure and weight Part of Speech: see above in Definition A Related Word by BDB/Strongs Number: corresponding to H6536 Same Word by TWOT Number: 2945 From Wiki A gerah Hebrew " " is an ancient Hebrew unit of weight and currency. One gerah is one-twentieth of a shekel. A shekel being 180 barleycorns or 60 carob divided by 20 = 3 carob. This is 0.568 grams. A gerah is in Aramaic a ma'ah "( "pl. ma'ot " "which means "money"). It was originally a fifth of a Denarius/Zuz as seen in Exodus ("20 gerah is a shekel"), then became a sixth of a denar/Zuz, such as the Yehud coins which came in two denominations, approximately .58 gram as a ma'ah and approximately .29 gram as a half ma'ah (chatzi ma'ah), and (.58 X 6 = 3.48) which is about the weight of a Zuz/Denarius based on a 14 gram Shekel. The Jerusalem Talmud Shekalim in the Mishnah, debates if a "kalbon" which was added when giving annually a half shekel to the Temple in Jerusalem, if it was a "ma'ah" or a "chatzi ma'ah" (half ma'ah). Mene 50 Shekels = 1000 Gerah Mene 50 Shekels = 1000 Gerah Tekel 1 Shekel = 20 Gerah Peres 1/2 Mina = 500 Gerah == 2520 gerah's The ten northern tribes were scattered never to be gathered. Israel's 2520 is the scattering 2520. Lev 27:25 And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel. X. In Conclusion Again, more could be said but I feel that this should at least give a hint that this is something to look into. I may have made mistakes. There are things I have missed (of that I am certain) and answers to objections that I do not have time here to relate. I have spent two years studying these things out but am not adamant. I do not believe that my understanding of these things is a testing truth. I do believe that those who do not know what they believe by studying, and digging, through Gods Word for themselves will be lost, no matter what stand they take on any issue for the present time. For, it will only be in the time of test that we will see what manner of men we are.

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