The Reform Lines (cont'd) (20 of 95)

Overview

HABAKKUK’S TWO TABLES #20 of 95

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Details

Publish Date: 11/13/2012
Speaker Name: Jeff Pippenger
Language: English
Channel Group: FutureForAmerica
YouTube Title: 20.Habakkuk's Two Tables - The Reform Lines-s9rwqhArvQ8
YouTube ID: s9rwqhArvQ8

References

Sabbaths are Symbolic

Exodus 31:13; Ezekiel 20:10–13

SIGN—H226: (in the sense of appearing); a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.:—mark, miracle, (en-) sign, token.

SYMBOL, n. [L. symbolum; Gr. with, and to throw; to compare.] 1. The sign or representation of any moral thing by the images or properties of natural things. Webster’s 1828 Dictionary.

SYMBOLICALLY, adv. By representation or resemblance of properties; by signs; typically. Webster’s 1828 Dictionary.

A Day for a Year

The Seventh Year

And six years thou shalt sow thy land, and shalt gather in the fruits thereof: But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. Exodus 23:10–12.

Fulfill her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. Genesis 29:27–28.

The Sabbath of the Lord

Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventhH7637 day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventhH7637 day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

The Sabbath of the Land

And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh H7637 year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. Leviticus 25:1–7.

A Sabbath Year

“Special laws were given to the Israelites in regard to the tilling of the soil. [Leviticus 25:1–7, quoted.]

“These laws seem peculiar to those who have not known God’s statutes; but the Lord knew better than man what arrangements to make with His people. These laws were written down, and the seventh year after they settled in Canaan was to be a Sabbath year.” Manuscript Releases, volume 6, 394.

A Day For a Year

The Sabbath Commandment—“rested the seventhH7637 day”

The Year of Rest Statute—“the seventh H7637 year”

SEVENTH: H7637Ordinal from H7657; seventh: - seventh (time).

H7657: Multiple of H7651; seventy:—seventy, threescore and ten (+ -teen).

H7651: From H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication a week; by extension an indefinite number:— (+ by) seven ([-fold], -s, [-teen, -teenth], -th, times).

H7650: A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times):—adjure, charge (by an oath, with an oath), feed to the full take an oath, X straitly, (cause to, make to) swear.

A Cardinal Number

Cardinal number: A number (such as 1, 2, or 3) used in counting to indicate quantity but not order.

When using number words, it is important to keep the difference between cardinal numbers and ordinal numbers in mind. Cardinal numbers are counting numbers. They express absolute number without any implication of position. . . .

The ordinal numbers, on the other hand, are position numbers. They correspond to the cardinal numbers but indicate position in relation to other numbers. . . . About.com.grammar and compostion

A Denominative

Denominative: 1. (Linguistics) giving or constituting a name; naming 2. (Linguistics / Grammar) a. (of a word other than a noun) formed from or having the same form as a noun b. (as noun) the verb “to mushroom'” is a denominative Collins English Dictionary—Complete and Unabridged © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003.

Sabbaths, Times and Years (a cardinal number)

Leviticus 25:8

And thou shalt number seven H7651 sabbaths of years unto thee,

seven H7651 times

seven H7651 years; and the space of the

seven H7651 sabbaths of years shall be unto thee forty and nine years.

The 2520—Seven Times

Leviticus 26:18, 21, 24, 28

And if ye will not yet for all this hearken unto me, then I will punish you seven H7651 times more for your sins. . . .

And if ye walk contrary unto me, and will not hearken unto me; I will bring seven H7651 times more plagues upon you according to your sins. . . .

Then will I also walk contrary unto you, and will punish you yet seven H7651 times for your sins. . . .

Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven H7651 times for your sins.

The Quarrel of My Covenant

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. Leviticus 26:25.

Isaiah 7:8—742BC & 65 Years

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.

Scattered Sheep—First and Last

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

The Pride of Power

And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:19.

Hoshea—723BC

For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; Until the Lord removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day. 2 Kings 17:22–23.

Manasseh—677BC

And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. 2 Chronicles 33:10–11.

An “Earnest”

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. 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.” Prophets ad Kings, 382.

Earnest: 1. First fruits; that which is in advance, and gives promise of something to come. . . . Hence earnest or earnest-money is a first payment or deposit giving promise or assurance of full payment. . . . This sense of the word is primary, denoting that which goes before, or in advance. Webster’s 1828 Dictionary.

Cause and Effect

As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

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Transcription

Invocation by Brother Jeff Pippenger: Heavenly Father, we thank you for bringing us together this morning to consider your Word. We want the presence of your Holy Spirit in our hearts and in our minds and we ask that you grant that presence, that you would fill this room with holy angels that we might have the atmosphere of Heaven here among us. We want to understand the parallel between the beginning and the ending rebellion of Ancient Israel and the time period that we are living in now with modern Israel. We ask that you would give us the discernment to recognize this message in a way that brings conviction to our hearts and gives us the ability to share these things as we come in contact with those around us. We ask forgiveness of our sins as we start this day with you, and we ask that you prepare our hearts and minds to receive this message and that you would hide me behind your cross and let the words spoken be from your throne room and not from a human being. Please pour down the Latter Rain through the golden pipes into our vessels now, we ask in Jesus’s name. Amen.

BROTHER PIPPENGER: Yesterday we spent time looking at the fact that the year-day principle that we use when we are sharing the Advent message with non-Adventists, when we introduce to them the time prophecies, the year-day principle is found two places in the Scriptures that we refer to, Numbers 14:34 and Ezekiel 4:6.

THE YEAR / DAY REBELLION

REST OF GRACE SABBATH REST

Numbers 14:34 Ezekiel 4:6

Signs Sign

Beginning End

Figure No. 38A.

In both of those histories where the year-day principle is recorded, it is a history of a rebellion of Ancient Israel. In both of those histories they are rejecting signs or a sign.

Here at the beginning of Ancient Israel they are rejecting the signs that were done in Egypt as they were leaving Egypt.

Here at the end of Ancient Israel they are rejecting the sign of the parables, the prophecies of Ezekiel. So, they are rejecting a sign.

But, they are also rejecting types of Rests. Here at the beginning, they were rejecting entering into the Promised Land, which Sister White defines for us nicely as the Rest of Grace which Paul deals with in Hebrews 3 and 4. And at the end of Ancient Israel, in the time period of Zedekiah, they were rejecting the Sabbath Rest.

So, at the beginning of Ancient Israel, rejecting a Rest, a sign; and, in this rebellion we see the year-day principle. At the end of Ancient Israel, rejecting a Rest, a sign; the rebellion of Ancient Israel; and they are carried into captivity by Nebuchadnezzar.

Sabbaths are Symbolic

We want to now focus on our history and remind ourselves that we did a lot of advance work for this. We know that all the reform lines parallel one another; and, there is always a message that comes when the Time of the End arrives; and a prophetic message is unsealed. The prophetic message relates to the generation that it is unsealed in.

And as the message goes through history, it comes to a point in time when it is empowered, and the empowerment of that message, the empowerment of the prophetic message that will be the Everlasting Gospel for that generation that produces two classes of worshippers. The empowerment is marked when a Divine Symbol descends.

With the Lord confronting Moses on circumcision in that Reform Movement, it was Michael the Archangel confronting Cyrus and Satan in that Reform Movement. In the Millerite Reform Movement, it was the Mighty Angel of Revelation 10, which is no less a personage than Jesus Christ; and, in the Reform Movement of John the Baptist and Christ, it was at Christ’s baptism when the Holy Spirit comes down in the shape of a dove.

Once that history starts, the empowerment of the message, we see a three-step process which is the accomplishment of the Everlasting Gospel: three tests, that if you do not pass the first test, you are not involved with the second; if you do not pass the second, then you are not there for the third. And it is at the third test in each of these histories where the door closes, where probation closes.

So, we have looked enough at these things and at our history to know that the third test for Seventh-day Adventists, when the Lord cleanses the temple of Adventism, is The Sunday Law in the United States; activity of the Protestants in the United States is the third test.

And, the first test is the empowerment of the Third Angel’s Message that begins on September 11, 2001, with the restraint of Islam, just as the First Angel’s Message was empowered at the time of the Millerites with the restraint of Islam.

When we see the empowerment of the message in each of these histories, then we see a foundational work. This is where the foundations are laid, and this is a truth that the Bible is very specific that we need to be studying; because, in Isaiah 58:12 it says, “And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; . . . .” And the way that those foundations are raised up is they are raised up to the understanding of God’s people so that they will be able to recognize that at this point in their history there is a foundational work. And, of course, we have spent a great deal of time so far showing that the Foundations of Adventism are the truths represented on this 1843 Chart, which Sister White calls the Rock of Ages.

So, in our history here at the end of the world, we are suggesting that the foundational work that will be accomplished is the foundational work found in Jeremiah 6, verses 16 and 17. We will read this as we begin, Jeremiah 6:16, 17.

And more than once we have read a passage from the Spirit of Prophecy where Sister White plainly teaches that the Old Paths here in verse 16 of Jeremiah 6 are the Foundations that were laid at the beginning of our work, these Foundations [indicating the 1843 Chart.] These are the Old Paths.

Verse 16 of Jeremiah 6 says,

16Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.”—

So we are saying these Old Paths is where we find rest; but, we are saying that Ancient Israel has told us that the rebellion of God’s people is a rebellion against a Rest. Here is the Rest of Grace and there is the Sabbath Rest; and, the Old Paths are a type of rest, which we have already defined as the Latter Rain.

—“and ye shall find rest for your souls. But they said, We will not walk therein.”—

There is a class in Adventism that will not walk in the Old Paths. They will reject the Latter Rain.

And then in verse 17 it says,

—“17Also I set watchmen over you,”—

When? When the Lord returns His people to the Old Paths, He will establish watchmen in Adventism.

—“17Also I set watchmen over you, saying, Hearken to the sound of the trumpet.—

And the trumpet at the end of the world in the time of the Latter Rain is the Seventh Trumpet, the Third Woe.

—“Hearken to the sound of the trumpet. But they said, We will not hearken.” Jeremiah 6:16-17 (KJV).

“We will not hearken to the message,” that on September 11, 2001, Islam was restrained in the Third Woe.

THE YEAR / DAY REBELLION

REST OF GRACE SABBATH REST

Numbers 14:34 Ezekiel 4:6

Signs Sign

Beginning End

Sign

SEPTEMBER 11, 2001 THE SUNDAY LAW

43 50

Jeremiah 6:16-17 Daniel 11:41

F O U N D A T I O N S

Figure No. 38B.

That trumpet message arrived in this history. Just like on August 11, 1840, Islam was restrained; and, the sounding of the Sixth Trumpet in that history prepared the way for the ushering in of the Day of Atonement.

So, this is the foundational work: it is a return to these truths [as reflected on the 1843 Chart], these tables [as reflected on both the 1843 and 1850 Charts]; the understanding of Islam. There is a special Rest that is going to be rejected in this history, and this is what we want to look at today.

In your notes:

Exodus 31:13; Exodus 20:10-11

Exodus 31:13 is your first Biblical reference in your notes. Exodus 31:13 says,

13Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations, that ye may know that I am the Lord that doeth sanctify you.” Exodus 31:13 (KJV).

And, in Exodus 20:10-11, it says,

10But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, you, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.” Exodus 20:10-11 (KJV).

So, what I want you to see is that in Exodus 31:13 it says the sabbaths are a sign, in the plural. The seventh-day Sabbath is a sign; but, there is more than the seventh-day Sabbath in the Scriptures, and any sabbath in the Scriptures is a sign and we want to mark that because we are going to look at a Sabbath Rest this morning that is not the seventh-day Sabbath and we want to mark it as a sign; because, whatever it is as a sign, it is paralleling the rejection of the signs here at the beginning of Ancient Israel, and the sign here with the prophetic illustration with Ezekiel.

The prophetic illustration is a sign, and the miracles that were done as the children of Israel were brought out of Egypt were signs.

And in this, our history, we are going to deal with the fact that sabbaths in the plural are a sign.

In your notes you will see the definition of Sign, and under that the definition of Symbol and Symbolically; Sign and Symbol, interchangeable.

SIGN—H226: (in the sense of appearing); a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.:—mark, miracle, (en-) sign, token.

SYMBOL, n. [L. symbolum; Gr. with, and to throw; to compare.] 1. The sign or representation of any moral thing by the images or properties of natural things. Webster’s 1828 Dictionary.

SYMBOLICALLY, adv. By representation or resemblance of properties; by signs; typically. Webster’s 1828 Dictionary.

The sabbaths are symbols; they are signs.

A Day for a Year

The Seventh Year

Okay. We have just read Exodus 20; but, in Exodus 23, verses 10 through 12, we will see a different type of sabbath than the seventh-day Sabbath. Exodus 23:10-12 says,

10And six years thou shalt sow thy land, and shalt gather in the fruits thereof: 11But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and thy oliveyard. 12Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.” Exodus 23:10-12 (KJV).

Here in these couple of verses you see Moses, you see the Holy Spirit paralleling a rest of the seventh year with a rest of the seventh day; and, this is an illustration of the year-day principle. That seventh-day rest is represented in the seventh-year rest: a day for a year.

The first place that we see this principle of the year-day principle is in Genesis 29:27-28, speaking of Jacob.

27Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. 28And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.” Genesis 29:27-28 (KJV).

So, what is this story about? It is about Jacob being deceived by Laban in terms that he thought he was going to be allowed to marry Rachel, but he was tricked into marrying Leah.

He had served for seven years for Leah to start off and then another seven years for Rachel, but what is the seven years expressed as here in this passage?

FROM THE AUDIENCE: A week.

BROTHER PIPPENGER: A week. This is the year-day principle.

And it is worth noting for those of you that might not have looked at the 2520 that when it comes to the 2520 against Ancient Israel, there was a 2520 time prophecy levied against the Northern kingdom of Israel and a 2520 judgment that was leveled against the Southern kingdom of Judah. But, Judah and Israel are the descendants of Jacob; so, right from the beginning of Jacob you have in his marriage to Leah and Rachel the fact that he served, he was in servitude, for 2520 days in order to obtain Rachel and 2520 days in order to obtain Leah. So, you have both 2520s for both lineages of Jacob represented right there in the beginning story.

The Sabbath of the Lord

Now, I am certain that William Shea, a theologian of Adventism, is not in agreement with the message we teach because he is dead wrong on what he teaches on the Daily; and, if you are dead wrong on the Daily it virtually makes it impossible for you to understand the truths that the Lion of the Tribe of Judah now [is giving His people] because the Daily is one of the foundational truths, right here [referencing the 1843 Chart]. If you have accepted the method of Biblical interpretation that William Shea employs, you have closed your door of understanding in terms of being able to recognize the truth that comes out of the Bible when you are using William Miller’s Rules of proof-texting.

But, nevertheless, William Shea has put in the record that where the year-day principle is first marked in the Bible—and I am not so sure that he emphasizes that strongly that it is in the first place of the Bible, but he deals with it—is in Leviticus 25. And his logic is based upon comparing Exodus 20, the seventh-day Sabbath commandment with Leviticus 25. And I am using him just as a point of reference, because someone that is opposed to this message has identified for those of us that are understanding this message that Leviticus 25 is introducing for the first place in the Scriptures before Numbers, before Ezekiel, the year-day principle of Bible prophecy. And Leviticus 25 is introducing the 2520 of Bible prophecy.

So, as we read through Exodus 20:8-11 in your notes, I have the word seventh that we are going to read in here, I have the Strong’s numbering of it in there for us.

And, William Shea is careful to go through this to show that the words that Moses uses in the Sabbath commandment here and the words that Moses uses in Leviticus 25 with the sabbath resting of the land are the same words. You see seventh, it is the same word seventh; but, it is also the same structure. So, we want to put this in place.

Exodus 20:8-11 says,

8Remember the sabbath day, to keep it holy. 9Six days shalt thou labour, and do all thy work: 10But the seventh”—Strong’s Concordance H7637—“day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh”—ibid H7637— day: wherefore the Lord blessed the sabbath day, and hallowed it.” Exodus 20:8–11 (KJV).

Structurally, this lines up with the statute of letting the land rest every seventh year that is noted in Leviticus 25:1-7.

The Sabbath of the Land

Leviticus 25:1-7 says,

1And the Lord spake unto Moses in mount Sinai, saying, 2Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. 3Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; 4But in the seventh”—ibid H7637—“year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. 5That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. 6And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, 7And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.” Leviticus 25:1–7 (KJV).

So, you can see the parallel counsel of the land resting with the seventh-day Sabbath.

And I am only highlighting the word seventh; but, all the words that parallel each other in the Sabbath commandment and the land resting statute are the same words.

So, when you place these two together as William Shea does, you are seeing that Leviticus 25 is setting forth the year, and the Sabbath commandment setting forth the day; therefore, Leviticus 25 is the first place where the year-day principle is marked in the Scriptures, although we have read from Genesis where we can see it before that, and in Exodus where we can see it. This is where Shea makes his case, and we agree with him on this.

A Sabbath Year

Is it okay to call a year a Sabbath? Of course it is, and Sister White says in Manuscript Releases, volume 6, page 394,

“Special laws were given to the Israelites in regard to the tilling of the soil. [Leviticus 25:1–7, quoted.]

“These laws seem peculiar to those who have not known God’s statutes; but the Lord knew better than man what arrangements to make with His people. These laws were written down, and the seventh year after they settled in Canaan was to be a Sabbath year.” Manuscript Releases, volume 6, 394.

A Day for a Year

So, it is a Sabbath day, a Sabbath year: day-year principle.

What we need to do in order to make our case is show a connection now between the Sabbath year and the 2520. If the 2520 is based upon or premised upon the Sabbath year, then the 2520 time prophecy is based upon the year-day principle; and, if it is a valid time prophecy, and it is, then to be rejecting the 2520 is to be rejecting a rest, not a seventh-day Sabbath Rest, but a rest, nevertheless.

You can see there,

The Sabbath Commandment—“rested the seventhH7637 day”

The Year of Rest Statute—“the seventh H7637 year”

And you can see there the Sabbath Commandment and the Year of Rest statute are the same words for seventh.

Now, I am certainly not a grammatical scholar. I didn’t [really deal with grammar at this level] until I started to wrap my mind around Leviticus 25 and 26. I had no idea that there were even ordinal and cardinal numbers; and, we are going to deal with ordinal and cardinal numbers and my expertise on these numbers is no doubt limited. There may be many types of numbers, but the two types of numbers that we want to address here is an ordinal number and a cardinal number. And an ordinal number is a number that is used to show position in a sequence of numbers: 1, 2, 3, 4, 5, 6, 7, all those numbers are ordinal numbers because they are in order. The number 2 precedes the number 3 and follows the number 1. The number 4 precedes 5 and follows the number 3. There is an order. They are ordinal numbers.

Whereas, a cardinal number is a number that may show its place in the order but it is emphasizing quantity. When you see it, it is representing a quantity.

Why do we need to understand this? We need to understand this because we are going to consider now the word that is translated as seventh-day and seventh year in the Sabbath Commandment and in the land resting statute in Leviticus 25. We want to know what this seventh-day and this seventh year is. Is it simply an ordinal number showing that it is the seventh year that precedes the eighth year and follows the sixth year, or is it a cardinal number? Because, if it is a cardinal number, then it is symbolic because that is what a cardinal number is. A cardinal number represents a quantity. It is a symbol.

Therefore, if it is a cardinal number, it is a sign; and, as a sign it is a symbol. As a symbol then when you address a cardinal number, as a student of prophecy you need to determine what it represents based upon the context. It is like any other symbol in prophecy.

So, if you go to Strong’s Concordance, this number if H7637, and it says,

SEVENTH: H7637Ordinal from H7657; seventh: - seventh (time).

Now, Brothers and Sisters, there are lots of us in Adventism that have not taken the time to buy a concordance; so, we are not familiar with concordances. But, Sister White endorsed William Miller’s method of studying the Bible, and what was it that William Miller used to study the Bible? A Bible and a concordance. And she says that the people that give the Third Angel’s Message will be operating upon the same plan adopted by Father Miller. So, we should become familiar with concordances.

In fact, someone went to visit William Miler’s home shortly, I think, after he was dead—it was after that timeframe—and they were wanting to go in his study and see his library; so, his daughter let them in to see William Miller’s study to show them his library. And the person looked around and there in the northeast corner of the room was a Bible and a concordance, and the person said, “Well, where is this library?”

And she said, “That is his library.”

So, if you are going to follow those—

FROM THE AUDIENCE: You said in the northeast corner?

BROTHER PIPPENGER: Yes, it was in the northeast corner; but, I was not going to comment on that, but that is the fact.

If you are going to follow Miller’s Rules of study, then you have to have a concordance. And when you go to your typical concordance and you look up the number, it will say, “This word is this number,” and then oftentimes it will say, “from,” and it is telling you it is derived from an original word.

My wife’s name is Katherine. A lot of people call her Kathy; but, sometimes I call her Kath, and other things (laughter).

FROM THE AUDIENCE: (Laughter.)

BROTHER PIPPENGER: So, from the word Katherine, that is the original one. But if you looked up Kath in a concordance, which you would not find, it would say, you know, “From Kathy.” And when you looked up Kathy, it would say, “from Katherine.”

SEVENTH: H7637Ordinal from H7657; seventh: - seventh (time).

H7657: Multiple of H7651; seventy:—seventy, threescore and ten (+ -teen).

So, when you look up H7637 for the word that is translated seventh day and seventh year in the Commandments and in the statutes, it says, from H7657. So, you have got to go to H7657 to see where this begins.

And in H7657 it says, a multiple of H7651; so, you go to H7651. And a multiple, what they mean by a multiple is we are dealing with the word seven. So, when it comes to seven, there will be multiples of seven; i.e., seventieth, seven hundred, seven thousand. So, this seventh is a multiple from H7651.

So, you have got to go to H7651 to step back down further in your understanding, and it says,

H7651: From H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication a week; by extension an indefinite number:— (+ by) seven ([-fold], -s, [-teen, -teenth], -th, times).

So, the word translated as seventh day and seventh year, it is an ordinal number; but, it comes from a cardinal number. It comes from a symbolic number, which means when you get down into the level of understanding that you need to as a student of prophecy, you need to understand that this word seven in both the Sabbath Commandment and the statute of the land resting, it is to be related to as a symbolic number.

So, H7651 comes from H7650. H7650 says,

H7650: A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times):—adjure, charge (by an oath, with an oath), feed to the full take an oath, X straitly, (cause to, make to) swear.

A Denominative

There is another thing that you have to look up, a denominative. What is a denominative word?

Well, on the bottom of your notes, it says

Denominative: 1. (Linguistics) giving or constituting a name; naming 2. (Linguistics / Grammar) a. (of a word other than a noun) formed from or having the same form as a noun b. (as noun) the verb “to mushroom'” is a denominative Collins English Dictionary—Complete and Unabridged © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003.

Okay. So, you put a name on it; you put a name on it.

Let me put a name on it, and I hope this is valid, with my lack of understanding with numbers: a baker’s dozen. What is a baker’s dozen? Thirteen. See, it is a name that symbolizes an amount of numbers.

And I use baker’s dozen to recognize that it is different than a dozen. What is a dozen? Twelve.

A baker’s dozen is thirteen.

So, we have put a name on baker’s dozen. It is a denominative; but, it is a symbol. It is symbolic. When you say baker’s dozen, it does not mean that it is the 13th that precedes the 14th and follows the 12th. It is a symbol of 13.

And that is what we are dealing here with this seven. It is a symbol.

So, therefore, when you are going to study out this word that is translated as seven times in Leviticus 26 because where you see the punishment of seven times listed four times in Leviticus 26, it is the same word as the seventh year the land resting in the statute and the seventh day of being the Sabbath of Rest.

And, we have already seen that the Sabbaths of the Lord are signs, which are symbols. This word seven is a symbol. It is not a word that is to be defined by its numerical analysis. It has to be defined prophetically.

A Cardinal Number

Okay. Notice under “A Cardinal Number.” I am sure that I am not very clear on this, and I have presented this more than once but I have no expertise in virtually anything; but, language and numbers, definitely not.

“Cardinal number: A number (such as 1, 2, or 3) used in counting to indicate quantity but not order.”—

That is a cardinal number, and this number seven is a cardinal number.

—“When using number words, it is important to keep the difference between cardinal numbers and ordinal numbers in mind. . . .

“The ordinal numbers, on the other hand, are position numbers. They correspond to the cardinal numbers but indicate position in relation to other numbers. . . . About.com.grammar and compostion.

Back to the second paragraph,

—“When using number words, it is important to keep the difference between cardinal numbers and ordinal numbers in mind. Cardinal numbers are counting numbers. They express absolute number without any implication of position . . .

“The ordinal numbers, on the other hand, are position numbers. They correspond to the cardinal numbers but indicate position in relation to other numbers. . . . About.com.grammar and compostion.

But what we are dealing with is the word seven. It is a multiple of a word that is a cardinal, a primitive cardinal word. It is a symbol.

And you will see that the people that are fighting against these truths, the people in Adventism that are fighting against the 2520, they will tell you that the Hebrew in Leviticus 26 does not justify a symbolic application of 2520 years associated with the word that is translated as seven times. And in telling you that, they are hoping that you will not fulfill your responsibility as a student to go test what their claims are making about the Hebrew; because, the Hebrew demands that you relate to this word as a symbolic number, in direct contradiction with what they teach.

Sabbaths, Times and Years (A Cardinal Number)

Leviticus 25:8

And thou shalt number seven H7651 sabbaths of years unto thee,

seven H7651 times

seven H7651 years; and the space of the

seven H7651 sabbaths of years shall be unto thee forty and nine years.

So, we have read Leviticus 25, verses 1 through 7, where the statute is set forth; but, we want to now take it one step further to Leviticus 25:8. The statute is that every seventh year you are to let the land rest; but, it is broader than that because this cycle of every seventh year,

Land worked 6 : 1 7th Year: Land at rest.

6 : 1

6 : 1

6 : 1

6 : 1

6 : 1

6 : 1______

42 : 7 _360_

2520 days

Figure No. 39.

this is the seventh year; and this is the land being worked for six years and it is resting this seventh year, here upon the board [Figure No. 39]. But, this cycle of seven years is to be repeated seven times.

Okay. Notice verse 8:

8And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.” Leviticus 25:8 (KJV).

Now, first off, before we deal with this verse a little bit deeper than where we are at now, I want you to notice the word that is translated as seven four times in this verse. It says “seven sabbaths,” “seven times,” “seven years,” and “seven sabbaths.” This word that is translated as seven is the same word essentially that is translated as seventh day in the Sabbath Commandment and as seventh year in the land resting in the statute. It is H7651. It is the very same word.

So, when Leviticus 25:1-7 says that in the seventh year you are to let the land rest, we know that this number seven is a cardinal number. It is a symbol. But, this very same number, this very same word is what Moses uses in verse 8. And he says, “And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.”

And I have this broken down for us up here on the board [see Figure No. 39 above]. This is seven cycles of the statute of letting the land rest the seventh year.

The reason I have it broken down like this is that I want to make a total down here. 7 × 6, you work the land for six years and you do this seven times, and you work the land for a total of 42 years in this 49-year cycle.

And if you let the land rest every seventh year in this 49-year cycle that is being addressed here in verse 8, then you will have a total of seven years in that cycle where the land was to rest, which would be 7 in total.

And in a Biblical year you would have 360 days. So, if you have 7 years of 360 days, then the amount of days that the land would rest in this 49-year cycle would be 2520 days. Okay? And that is not a coincidence or an accident.

The 2520—Seven Times

Leviticus 26:18, 21, 24, 28

When you get to Leviticus 26, which is the focus of a controversy in Adventism here, in Leviticus 26 William Miller, right up here [pointing to the upper right-hand corner of the 1843 Chart], he says, “Leviticus 26:28-34.” Let us read Leviticus 26:28-34. Verse 28 says,

28Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.”—

All right. This Hebrew word that is translated as seven times here is actually one word. There are not two words. But it is the same word that is translated as seventh in the Sabbath Commandment and translated as seventh in the statute letting the land rest in the seventh year. It is the same word that is in Leviticus 25:8: seven sabbaths, seven times, seven years, seven sabbaths. The same word.

And when you get to verse 28, that word is translated as “seven times for your sins,” in agreement with the definition of the word that it is a cardinal number, and it is emphasizing an amount, a quantity, a complete amount, as defined in the Strong’s Concordance.

Verse 29 says,

—“29And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 30And 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. 31And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. 32And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. 33And 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. 34Then 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.” Leviticus 26:28-34 (KJV).

So, these are the verses, Leviticus 26:28-34, that Miller derives the 2520-year time prophecy from. He sees this seven times in verse 28 as 7 years with 12 months in each year equals 84 months. And this is what he has here [indicating the upper right-hand corner of the 1843 Chart], 84 months. And there are 30 days in a Biblical month, so, 30 × 84 months is 2520 days. He derives it from this passage.

And this, of course, is what the controversy is on this particular subject here. And the Hebrew scholars in Adventism say it is incorrect for Miller to take this passage and derive a numerical conclusion from it.

But, you know something? It is not incorrect to do so. I can show you a prophet that did so.

Keep your finger in Leviticus 26. Go to 2 Chronicles 36—it is not in your notes—2 Chronicles 36.

You know, there are several places where the 70 years of captivity of Ancient Israel in Ancient Babylon are specifically addressed in the Scriptures: Daniel 9:2 addresses it; Jeremiah addresses it a couple of times; Zechariah addresses it specifically; but, so also does Ezra in 2 Chronicles 36:21. Verse 21 of 2 Chronicles 36; and he is dealing with the end of Ancient Israel in terms of Jehoiakim, Jehoiachin, and Zedekiah. If you read this chapter he mentions all these kings being conquered by Nebuchadnezzar. But then in verse 21 he is going to describe for us why this takes place and deals with the 70 years.

He says,

21To 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 36:21 (KJV).

But, do you notice what Ezra is saying the 70 years represent? It represents how long the land is going to rest in order to make up for the sabbaths that Israel did not allow it to rest.

Okay. Jeremiah says that the land is going to rest 70 years in order to catch up with all the sabbaths that it was desecrated, prior to the 70 years. It is not talking about a seventh-day Sabbath; he is talking about the land resting.

Where is it that Ezra derives this thought about the land resting? Well, that is right where William Miller gets the 2520, and verse 34 of Leviticus 26 says, “and then shall the land enjoy its rest.” So, Ezra is tying this together in verse 21 of 2 Chronicles 36; and, what he is saying is that the 70 years’ captivity, that the 70 years are meted out because they spent a whole great long period of time desecrating this statute of not letting the land rest every seventh year.

So, these 70 years of sabbaths, if you want to know how they were desecrating this statute before they were carried into Babylon for 70 years, you simply multiply 7 (that is the year that the land would rest) × 70, and you come to 490 years.

See, when Zedekiah was carried away captive to Babylon, it was at the end of 490 years of probationary time and it is prefiguring the 490 years of probationary time that concluded with the stoning of Stephen.

But, my point is not so much that here. It is that Ezra took Leviticus 26:28-34, just like William Miller did, and he derived a mathematical and numerical application. He saw in it the year-day principle of Bible prophecy, and I have more confidence in Ezra’s understanding of the Hebrew than I do the modern theologians. Ezra spoke the Hebrew and he was inspired: ‘. . . holy men . . . spake as they were moved by the Holy Ghost.’ (2 Peter 1:21)”

So, for William Miller to derive a numerical application from these passages is in agreement with Ezra the prophet.

Okay. So, what are we saying here?

If you would, go back to your notes, in Leviticus 25:8, this word that we are dealing with, this word that is a symbol, that is a sign, this word that is translated as seven times, seven sabbaths, seven years, and seven sabbaths of years, is setting forth the statute.

Okay. Leviticus 25 is the statutes of letting the land rest; it is the statutes of the jubilee.

And in chapter 26 of Leviticus, beginning in verse 1, I want to show you something.

Leviticus 25 is setting forth the statutes: “Here are the rules that you need to keep in terms of letting the land rest.”

And, thankfully, William Shea has put it in the record for us that this statute of the land resting here in chapter 25 is nothing more or less the first place that you will find the year-day principle placed in the Bible, when you compare it with the Sabbath Commandment. So, Leviticus 25 is the year-day principle of Bible prophecy. Leviticus 25 is the year-day principle, and when we see the year-day principle set forth in Numbers 14:34 and in Ezekiel 4:6, we see that it is brought to light in a rebellion of God’s people against a rest, against a rest.

Okay. The 2520, in connection with the land resting, is a rest. To rebel against the 2520 . . . hmm.

So, when you get to chapter 26 of Leviticus, the statute has been set forth and now Moses is going to tell God’s people, “If you keep this statute, you are going to be blessed; but, if you break this statute you are going to be cursed.” Notice verse 1, here is where the conclusion of the statutes is made, concluding in verse 1.

1Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the Lord your God. 2Ye shall keep my sabbaths,”—in the plural—“and reverence my sanctuary: I am the Lord.

3If ye walk in my statutes, and keep my commandments, and do them; 4Then 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. 5And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safety. 6And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. 7And ye shall chase your enemies, and they shall fall before you by the sword. 8And 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. 9For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. 10And ye shall eat old store, and bring forth the old because of the new. 11And I will set my tabernacle among you: and my soul shall not abhor you. 12And I will walk among you, and will be your God, and ye shall be my people. 13I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.

14But . . . .”—

“There is a blessing if you keep these statutes of letting the land rest every seventh year; But,” in verse 14,

—“14But if ye will not hearken unto me, and will not do all these commandments; 15And 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: . . . .” Leviticus 26:1-14 (KJV).

And then He begins to set forth the curses.

The Quarrel of My Covenant

In fact, this whole series of curses if you break the covenant can be summarized in verse 25. At least I like the way it is summarized in chapter 26, verse 25.

25And I will bring a sword upon you, that shall avenge the quarrel of my covenant: . . . .” Leviticus 26:25 (KJV).

This is the quarrel of His covenant.

So, now there is going to be in the curses set forth by Moses if they break the statute of letting the land rest, there is going to be four places where this expression seven times is listed. You find it in verses 18, 21, 24, and 28.

18And if ye will not yet for all this hearken unto me, then I will punish you seven H7651 times more for your sins. . . .

21And if ye walk contrary unto me, and will not hearken unto me; I will bring seven H7651 times more plagues upon you according to your sins. . . .

24Then will I also walk contrary unto you, and will punish you yet seven H7651 times for your sins. . . .

28Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven H7651 times for your sins.” Leviticus 26:18, 21, 24, 28 (KJV).

And in the Millerite History there were people saying—they used this argument, “Well, if you really think this is a time prophecy, it is mentioned four times; so, it would have to be 2520 years × 4 and it is over 10,000 years. There is no time prophecy that is over 10,000 years.”

Of course, the Millerites totally blew that out of the water; but, you hear that again at the end of the world from Seventh-day Adventists, “If you want to use this logic, because this seven times is listed four times in Leviticus 26 and therefore you have got to add them together.”

Then my dear Seventh-day Adventist Brothers and Sisters, I can give you other places to go to, but I will just give you one. In Revelation 12 the dragon is going to come after the woman, isn’t he? In verse 6, it says,

6And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.” Revelation 12:6 (KJV).

The woman is the Church. Satan is persecuting the Church for how long? 1260 years.

Go to verse 14.

14And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.” Revelation 12:14 (KJV).

Well, I guess the Dark Ages really were not 1260 years. It had to be 2520 years. It had to be both those 1260s because it is mentioned twice in this chapter. That is a bunch of foolishness, is it not? It is interesting to note, though, that the 1260 time period that the Papacy persecuted God’s people from AD538 to 1798 in verse 14 is expressed as “a time, and times and half a time,” three and a half times; because those three and a half times are just the second half of the seven times. That is where the time, times, and half a time is derived from. It is from the seven times that William Miller recognized in Leviticus 26, and it is expressed four times in that chapter but it is not cumulative to where it is over 10,000 years. It is just the Lord saying, “If you break this statute, you are going to be scattered for 2520 years for seven times.”

It is sometimes the basic, simple logic of these truths is, I guess, not recognized. The people that are fighting this message are looking for something bigger.

But, if you break this statute of letting the land rest, the statute you are breaking says you are supposed to let the land rest for 2520 days in a 49-year cycle. But, the place where this statute is set forth, Leviticus 25, it is the year-day principle, it is the year-day principle. So, in the year-day principle, when we see that they have broken the commandment for 2520 days, and then in chapter 26 we see the curse set forth, and Miller is led by Gabriel to understand that this seven times represents 2520 years, it is in absolute context with the passage of a day for a year equals 2520 years. The whole passage, Leviticus 25 and 26 is about the year-day principle. So, to not equate the 2520 days of rebellion with 2520 years of punishment is to miss the truth about the year-day principle. Miller is led to understand this in the Millerite History. It becomes part of the truths of the Millerites.

And, you know, in The Great Controversy, we have dealt with it already, but we will probably come back to it again, where Sister White says the Millerites proclaimed the longest and last time prophecy, where everyone says, “See there. That is the 2300-year prophecy.”

Well, in that paragraph she does not say that. That is reading their own understanding into it, but she does not say that. What she says is that the Millerites proclaimed the longest time, period.

In this history of the Millerites, the Millerites proclaimed the 2300 and the 2520. Even if the Millerites were incorrect about the 2520, even if they were, if you go back in that history and you listen to every Millerite presentation and read every Millerite article, do you think there is one time that any Millerite would have claimed that the 2300-year prophecy was the longest prophetic period? No way! Even if they were wrong, they were teaching that the 2520 was the longest prophetic period. And somehow we take our human logic here at the end of the world and make just some ridiculous conclusions. Even if the Millerites were wrong, the only thing they identified as the longest prophetic period was the 2520. So, when Sister White says the Millerites proclaimed that the longest prophetic period was about to take place, she is talking about the 2520. It is the only thing that she could be speaking about. She places her endorsement on the 2520.

Miller places the 2520 on the 1843 Chart; but, Sister White tells us of this Chart, of this table, that there was a mistake in some of the figures until the Lord removed His hand from the figures and then the mistake was explained.

And in one place, in Early Writings, page 74, she says, not a figure of this 1843 Chart should be changed, to paraphrase; but, in another place she says not a figure of this 1843 Chart should be changed except by Inspiration.

And then in 1849 she began to get visions telling her that they needed to make a new chart in fulfillment of Habakkuk 2, and they make this 1850 Chart and they correct the error on this 1843 Chart and, sure enough, on this 1850 Chart we still have the 2520.

If you have not looked closely on these Charts, they are teaching things from left to right—you know, Babylon, Medo-Persia—from left to right; but, they are teaching things from top to bottom, too.

This center column is the column of the 2520. It begins in 677BC, and it goes down here to what they believed was AD1843. But, when the Lord removed His hand from this 1843 Chart, He corrected the error for them and then they made this 1850 Chart, which is teaching things from left to right, but it is also teaching things from the top to the bottom. And this middle column here, going from the top to the bottom, this is the 2520 once again, ending in 1844. They corrected the error. She says of this 1850 table that God was in the publishment of this table. It begins in 677BC and ends in AD1844.

And in either Chart, what is the center of the 2520 in either Chart? It is the cross. The cross is the center of this.

So, what are we saying. What we are saying is this, Brothers and Sisters, when it comes to September 11, 2001, the Lord, the Lion of the Tribe of Judah, must lead His people back to the Old Paths; because, now the Angel of Revelation 18 has come down. And when the Divine symbol comes down in any of these histories, there is then going to be a foundational work. And the Foundations of Adventism are these two tables of 1843 and 1850.

But the reason He has to lead them back to these foundational truths is because Islam has once again entered into Bible prophecy, and Islam is the message that carries the righteousness of Christ.

When Jesus was on Earth, the righteousness of Christ was Christ; but, what carried Him as a king into Jerusalem was the ass that had been restrained, that His disciples went and got and He rode upon. Islam is the message that carries the message of Christ’s righteousness.

And in the Millerite History, Islam was restrained and marked when the Angel came down. And when Islam was restrained on September 11th, the Angel of Revelation 18 came down. But, here we are at September 11th; as Seventh-day Adventists, we are Laodiceans, we do not know anything. We have not been studying.

But, those of us who wish to study now, the Lord has to lead us back to these truths; because, if you are going to show Islam in Bible prophecy now, if you are going to prove that September 11, 2001, is the arrival of Islam in Bible prophecy, that the Third Woe has come onto the scene of history, then you need to go back to the Millerite logic that defines what the First Woe is and the Second Woe is—Islam, Islam—in order to define what the Third Woe is. You have to come back to this logic [the Millerite logic], the logic that the Biblical Research Institute of the Seventh-day Adventist Church has said is incorrect here at the end of the world, the logic of the Millerites that shows what Islam is in Bible prophecy.

That is why verses 16 and 17 of Jeremiah says, “I have put watchmen over you saying, ‘Hearken to the sound of the trumpet. Hearken to the message of the Seventh Trumpet. Hearken to the message of the Third Woe.’”

But here [Jeremiah 6:16-17] when the Lord is going to raise up these messengers, these watchmen, in order to give the message of the trumpet of the Third Woe, you have got to go back to the Foundations of Adventism. And when you go back to the Foundations of Adventism, lo and behold what do you find? You find the 2520.

THE YEAR / DAY REBELLION

REST OF GRACE SABBATH REST

Numbers 14:34 Ezekiel 4:6

Signs Sign

Beginning End

2520 Rest

Sign

SEPTEMBER 11, 2001 THE SUNDAY LAW

ISLAM 43 50

Jeremiah 6:16-17 Daniel 11:41

F O U N D A T I O N S

Figure No. 38C [Ref. 38B on p 562].

And what is the 2520? It is a sign. It is a rest. It is about the land resting. And if you do not let the land rest, it is the curse.

The land in this cycle is to rest for 2520 days. If you do not keep that statute, you are going to be scattered for 2520 years.

Here is a rest, here is a rest right here [September 11, 2001] that modern Israel is rebelling against, just like Ancient Israel rebelled against. And we have spent time looking at the purification of the temple, the two temple cleansings, the three-step process. And the third step for Adventism is this Sunday Law. This is where the door closes, and that is the rebellion of the Sabbath Rest.

So, when we talk about the 2520 as represented on both these 1843 and 1850 Charts, we want you to understand if you are willing to understand, we want you to see if you are willing to see, and hear if you are willing to hear that the 2520 is a symbol; it is a sign of the rebellion against the Old Paths, when God is leading His people back to the Old Paths in order that they might receive the rest of the Latter Rain.

Therefore, these Charts, just as this level, have been typified, prefigured, illustrated in Bible prophecy.

They were illustrated right here [at the beginning of Ancient Israel], because what Ancient Israel was saying in their rebellion of this rest, this Rest of Grace—what were they saying? “We do not want to go into the Promised Land.”

And what is Adventism saying here now that Christ is cleansing His temple, the temple of Adventism? Those people that are refusing to participate in that work, what are they saying? “We do not want to go into the Promised Land. We are happy with what we have here. I am comfortable.”

I hope you see that it is typified in the Scriptures. These two tables [the 1843 and 1850 Charts] are typified by the Two Tables of the Ten Commandments.

Isaiah 7:8—742BC & 65 Years

Now, I want to close here. I am not going to try to prove the 2520, but I am going to put some things in place very briefly.

In Isaiah 7:8

8For 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.” Isaiah 7:8 (KJV).

Isaiah’s prophecy was given in the year 742BC.

742BC 723 677 Zedekiah AD1798 1844 1863

2520 SOUTHERN KINGDOM

19 46 46 19

Civil War Civil War

North / South Carried into captivity North / South

Ahaz rejects message 2520 NORTHERN KINGDOM James White sets aside 2520

Figure No. 40.

Isaiah 7, correctly understood, follows Isaiah 6; and Isaiah 6:3 tells us that Isaiah 6 is Revelation 18, because verse 3 of Isaiah 6 says “the whole earth is full of his glory.” The prophets do not disagree with one another. Isaiah 6 is an illustration of the arrival of the Angel of Revelation 18; and Isaiah, Sister White plainly says more than once in Isaiah 6, is a symbol of you and me as Seventh-day Adventists living in Laodicea in the valley of dead, dry bones at the end of the world.

And there is a message to be proclaimed. Isaiah is representing us, who are Laodiceans. Sister White plainly says that Isaiah has—she does not say this way, but he has been functioning as a prophet through chapter 1, chapter 2, chapter 3, chapter 4, chapter 5. And when she is dealing with Isaiah in chapter 6, she says that when Isaiah sees the glory of the lord in chapter and he is humbled into the dust, he then saw that he was just as full of sin as the people that he had been rebuking as a prophet. In other words, he was a Laodicean, and a certified Laodicean that had seen the glory of the Lord in chapter 6 and was humbled into the dust. And then he hears a voice saying, “Who shall I send?” and he volunteers. And when he volunteers, a coal is taken from off the altar and purifies his lips. He is representing those people at the end of the world that move into the Most Holy Place and are humbled into the dust and changed into the likeness of Christ, their lips are purified and are given a message to carry to the world.

So, when you get to Isaiah 7, the message that Isaiah is going to carry is identified, and Isaiah 7 is where the 2520s, both of them, are introduced; and, the Bible chronologists tell us unitedly that Isaiah 7 takes place in the year 742BC, in the time of a civil war between Judah and Israel, between the North and the South.

And Isaiah comes to the king, Ahaz, and gives him the prophecies of the 2520. And Ahaz—we will not go into depth there—he rejects the signs. Isaiah says to Ahaz, “You know, pick a sign.”

And Ahaz says, “No. I don’t want to.”

And Isaiah says, “It is bad enough that you weary me, but will you weary God, also?” Then Isaiah says, “The Lord will give you a sign,” and He gives the sign of the birth of Christ.

But, in this history Ahaz represents the leaders that reject this message, and the message in Isaiah 7 is the message of the 2520; because, in verse 8 it says, “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.”

In 742BC there is a 65-year prophecy that says the Northern Kingdom would be no more a people; and, sure enough, in 19 years later, after that prophecy was given, the Northern Kingdom was carried into captivity and the 2520 against the Northern Kingdom begins and it ends in AD1798.

At the end of this 65-year prophecy of verse 8, the Southern Kingdom is carried into captivity. That ends in 1844.

So, you have between 1798 and 1844, you have the 46 years that you have between 723BC and 677. Isaiah 7 is the starting points for both 2520.

You also have noted here this 19-year period, if you extend it out here, brings you to 1863. In 1863 the Seventh-day Adventist Church becomes a legal church. Why do they do so?

Well, they do so because there is a civil war going on; and, in order to have legal status for Conscientious Objectors, Seventh-day Adventists had to become a legally registered church so their members would not get drafted into the war that was going on between the North and the South.

And in 1863 the leader of the Seventh-day Adventist Church, Ahaz was typifying the leader down here at the end, James White.

Ahaz hears this message from Isaiah about the 2520, and Ahaz sets it aside. In 1863 James White sets aside the 2520.

Now, Brothers and Sisters, those people in Adventism that will not take their time to wrap their mind around the 2520 do not understand how large, deep, and profound this prophecy is. If you think human beings can invent this stuff up, then you do not know who God is!

How do you know who God is? Is that not something we should do if we are Seventh‑day Adventist Christians; should we not know who God is?

How do you know who God is? You can tell that is an attribute of God: He tells the end from the beginning.

You know that with my wife, we have been married 38 years, and I can say things to her and I know what she is going to say. I can think, “Oh, I can get her to say that.” I can say it and it will happen. I know her. I know what she is going to do.

How do you know God? You know God through His prophetic Word. It is through His prophetic Word that you know God; because, through His prophetic Word He tells you, “I am God. I change not. Jesus Christ is the same yesterday, the same today, and forever.” There is no variableness of turning with God.

If you know God in His prophetic Word, then you know that when this happens, this will happen; because, always, His dealings with man are ever the same.

The reason that Seventh-day Adventists do not get this message is because they do not know God. They do not know God. They do not know who He is, how He responds to things, because they have not been studying His prophetic Word; because, His prophetic Word teaches you who He is, teaches you what He will do in this situation, every time, every time.

So, if you can look at an argument like this [as illustrated in Figure No. 40] and say, “This is just something that was invented by a farmer back in the 18th, 19th Centuries, had no education. This is just a bunch of foolishness,” Brothers and Sisters, then you do not know God. God does not structure His Bible that allow human beings to pull this kind of consistency in the end out of the beginning. He does not do it. You do not know God.

Scattered Sheep—First and Last

In Jeremiah 50:17, it says,

17Israel is a scattered sheep;”—

These two 2520s, this is the scattering.

—“17Israel is a scattered sheep, the lions”—in the plural—“have driven him away: first the king of Assyria hath devoured him;”—

And the king of Assyria took Hoshea into captivity in 723BC; thus began the scattering in the Northern Kingdom.

—“first the king of Assyria hath devoured him, and last this Nebuchadrezzar”—

This Nebuchadnezzar took Judah into captivity in 677BC and scattered them.

—“and last this Nebuchadrezzar king of Babylon hath broken his bones.” Jeremiah 50:17 (KJV).

Here Jeremiah is saying that there are two scatterings, one against the Northern Kingdom and one against the Southern Kingdom. The first is initiated by the king of Assyria, the second by the king of Babylon. That is Pioneer understanding. That is historical fact. That is God’s prophetic Word. And the scattering was for 2520 years.

The Pride of Power

19And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.” Leviticus 26:19 (KJV).

The Lord is going to break the pride of their power. And the pride of their power, what was the pride of their power?

Do you remember the story of Samuel and Saul? “Samuel, do as they want. They haven’t rejected you. They have rejected me.”

What did they reject?

FROM THE AUDIENCE: (Indiscernible).

BROTHER PIPPENGER: They wanted a king.

The pride of their power. A power in Bible prophecy is the king, is a kingdom; but, the pride of Israel’s power was a king. And here, in 723BC the king of the Northern Tribe, the pride of that power is broken.

And here, in 677BC the king Manasseh, the pride of that power is broken.

Hoshea—723BC

2 King 17:22-23:

22For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; 23Until the Lord removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.” 2 Kings 17:22–23 (KJV).

And what are the sins of Jeroboam? What are the sins of Jeroboam? The sins of Jeroboam are the two golden calves.

And what is Jeroboam repeating? The golden calf of Aaron.

And who is Aaron? Aaron is the one that builds a golden calf just days after the deliverance from Egypt. The golden calf is a symbol of the image of the beast, the golden calf that is a symbol of Egyptian worship, the golden calf that is sun worshipped just days after their delivery from Egypt. And the foundational truth of the deliverance from Egypt was the Sabbath, which in days the leader, Aaron, has turned on the foundational truth; but, we have a problem thinking that James White could turn on the foundational truths in 1863, just 19 years after 1844, but we have no problem with Aaron doing the same thing as the leader of Israel, just days after the foundations were established in their history.

We think pretty highly of our reasoning powers as Laodiceans.

Manasseh—677BC

2 Chronicles 33:10-11 is referenced right here by Miller.

And 2 Chronicles 33:10-11 says,

10And the Lord spake to Manasseh, and to his people: but they would not hearken. 11Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon.” 2 Chronicles 33:10–11 (KJV).

“Oh, Brother Jeff, this is where it all falls down in your logic. Manasseh repented. Manasseh repented, so your whole story falls apart because it is not until 606—607BC that king Zedekiah is carried away to Babylon. And you are marking Manasseh.”

What I am marking is like what the Millerites were marking. It is the pride of the power that was broken. Royalty was removed by Manasseh, and from that point on Israel is in subjection. And I know people argue against that, but just go read the history of the rebuilding of the temple when they come out of Babylon, when they admit that they went into subjection from Manasseh onward to other kings.

The pride of the power was broken here at 677BC; but, Manasseh is not identifying the end of Israel; he is identifying something else.

An “Earnest”

Notice what Sister White says. Sister White totally agrees with the Millerites. In Prophets and Kings, page 382, speaking of Manasseh, she does not say Manasseh is the last king and this is where the 2520 starts. That is not what she says. That is not what the Millerites taught.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. 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.” Prophets ad Kings, 382.

Right here in 677BC, Manasseh is an earnest; and, you see the definition of earnest in the 1828 Webster’s Dictionary.

Earnest: 1. First fruits; that which is in advance, and gives promise of something to come. . . . Hence earnest or earnest-money is a first payment or deposit giving promise or assurance of full payment. . . . This sense of the word is primary, denoting that which goes before, or in advance. Webster’s 1828 Dictionary.

Manasseh was the down payment.

It was not here until later that Zedekiah is carried into captivity.

So, what Manasseh to Zedekiah is marking is a progressive fall. And the prophecy that begins in 677BC ends in 1844 at the climax of the Second Angel’s Message.

And do you know what Sister White says about the Second Angel’s Message? She says in that history the Church has suffered a moral fall, but the complete fall of Babylon is yet future. It is a progressive fall of Babylon.

Here [Figure No. 40] you have a progressive fall; and, at the end of the time prophecy, we have a progressive fall noted. It is a progressive fall of the United States.

The Protestant churches in the United States suffered a moral fall.

And in the Ronald Reagan years, in the history of Daniel 11:40, the political side of the United States suffered a moral fall that leads to The Sunday Law, that leads to—what?—that leads to Zedekiah.

So, at the beginning of the prophecy you have a progressive fall from Manasseh to Zedekiah, marking a progressive fall from the Millerite History to our history. That is the Millerite logic that Sister White upholds.

Cause and Effect

In Proverbs 26:2, it says,

2As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.” Proverbs 26:2 (KJV).

If the 2520 is a curse—and it is in Leviticus 26—we have to ask what the cause is. And the cause of the curse is the breaking of the statute of Leviticus 25, and the statute of Leviticus 25 is the year-day principle and it is a rest and it is a sign. The 2520 is a rest, a sign, and it is the year-day principle. And the reason why it was implemented on Ancient Israel is because they broke that statute, “the curse causeless shall not come.”

We are supposed to understand from cause to effect: “We set aside that understanding, that principle when we come to Leviticus 26 because we want to fight this message, and we will deal with Leviticus 26 if we are a modern theologian, but we don’t talk about Leviticus 25. We separate it out.”

Leviticus 25 is the statute; Leviticus 26 is the cause and effect on blessings or curse if you keep or reject that statute. To deal with Leviticus 26 without dealing with Leviticus 25 is just to reject your responsibility to be a Berean in rightly dividing the word of truth. The 2520 is the curse.

In 1888 Materials, page 403:

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules”—

We should know it for ourselves, what are the Bible rules.

—“what are the Bible rules—the rules given us from the highest authority.”—

It is not the Bible rules that were introduced from 1919 onward. That is the Mystery of Iniquity. That is the logic that is guiding Adventism into darkness today.

—“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules”—

Sister White, she did not quite get it, obviously; because, I do not need to know for myself. I have watched my elders. I have watched my pastor. They are good men. They treat their family good. All I have to do is go ask them.

Is that what she is saying here?

—“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.”—

When you are fighting this 2520 and you refuse to reason from cause to effect, you refuse to say, “Okay. These people are saying as Miller did that the 2520 is a scattering, a punishment,” and they refuse to go say, “Well, if it is really a punishment, why were they being punished?” Well, this is just in the preceding chapter, chapter 25; there are the statutes. Break those statutes and you are going to be scattered for the amount of years that you refuse to let the land rest in days because it is the year-day principle. They refuse to reason from cause to effect.

—“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints”—

What is the faith that was delivered to Adventism? It is the faith of Jesus. It is the prophetic faith. It is the faith that is represented on these two tables [the 1843 and 1850 Charts].

“A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

Summary

So, in concluding this, we are looking at these two tables [the 1843 and 1850 Charts] as typified in Bible prophecy.

We are saying that in parallel to the history of Ancient Israel, the first test for Adventism at the end of the world when the Lord begins to cleans the temple is the foundational work of leading His people back to the Old Paths. The logic of this is that they have to understand Islam, because Islam has arrived in Bible prophecy again.

As they return to the Old Paths, a place they have not been, they discover the 2520. The discovery it is associated with the resting of the land and that it is a sign and this becomes a point of controversy whereas the first test of the temple cleansing of Adventism arrives here at the end of the world it is paralleling the rejection of Ancient Israel of the Rest of Grace, the rest of the Old Paths. That is what it was for Ancient Israel. Joshua and Caleb said, “Here is the path to go into the Promised Land.”

This is the path [the foundations truths reflected on the 1843 and 1850 Charts] that goes into the Promised Land. But, they would not receive the message: “We would not receive the message. We will not walk therein.”

The 2520 on both of these Charts is typified in this, our history; and, the rejection of the 2520 is the rejection of the message of Joshua and Caleb.

Shall we pray?

Benediction: Heavenly Father, we pray for our brothers and sisters that are following other men or are following their own Laodicean opinions that need to be awakened to the reality of the work that you as the Lion of the Tribe of Judah are doing at this time among your people. They need to be awakened that they might prepare to go into the Promised Land. We know that we are now in a time period when there are two Movements going forward, the Reform Movement that all the other Reform Movements prefigured, the Reform Movement of the Latter Rain; and, the counterfeit Movement of the Omega Apostasy. And we know that nothing will be allowed to stand in the way of the Omega Apostasy. So, we are in a time period where the shaking, where the pressures and stress is only going to escalate as we move down this road; but, Lord, we ask that you would accomplish one of the works of your prophetic Word in us that we can be faithful and firm because we know, we know You, we know that you are dealings with us are always the same as it has been throughout sacred history, and from that confidence we can stand while the whole world is falling down around us. We want that faith. We want that understanding. We want our Brothers and Sisters to be awakened. So, we pray that somehow, some way the things that we are studying will provide us a more winning argument to those we come in contact with. We pray for a blessing upon the DVD production here and the LiveStreaming. We thank you for all these things. In Jesus’s name, amen.