BEAUTIES OF THE TRUTH

BEAUTIES OF THE TRUTH

Volume 1, Number 1, November 1980

Rod of An Almond Tree The Dragon of Revelation 20 "Seven Times" - 4 Times War in the Middle East! Coup in Turkey!

Rod of An Almond Tree

"Jeremiah, what seest thou? . . . I see a rod of an almond tree. . . . Thou hast well seen for I will hasten my word to perform it." #Jer 1:11, 12

What does an almond rod have to do with the Lord "hastening" to fulfill his word? It is evidently a play on words in the Hebrew. In Nelson edition of the American Standard Version the footnote gives shaked for "almond tree," and shoked for "hasten" (rather, "watch" in ASV). (Footnote - How is it that the two words are so similar? Rotherham’s footnote: "‘The watcher’ -’so called from its early blossom, as being the first of the trees to wake from the sleep of winter.’-Davis’ H. L." His translation is "a twig of an almond tree . . . Thou hast rightly seen, for keeping watch am I, over my word to perform it.")

The use of sound-alike words to emphasize a point appears also in #Isa 5:7. In Rotherham’s translation, "And he waited for equity but lo! murderous iniquity. For the rule of right, but lo! The cry of the wronged." His footnote: "N. B.: the striking assonance-’And he waited for mishpat, but lo mispah; for zedhakah, but lo zeakah.’"

But there is a notable difference between the word play of Jeremiah and that of Isaiah. In Isaiah the meaning of the words convey a direct thought, in addition to the "assonance," In Jeremiah, there appears to be little direct relation between an almond tree and the accomplishment of God’s word. Symbolically, however, there is a connection. The rod of an almond tree represents the manifestation of God’s election of the Church class. This comes from its use in the Tabernacle to show that Aaron and his tribe were to serve the priestly and ceremonial duties. (#Nu 17) A representative of each tribe provided a rod; these were collectively laid up in the tabernacle by Moses. "And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels . . . "

But what particular manifestation of God’s election of the church is represented in #Jer 1:11? We think it is the resurrection of the sleeping saints, (Footnote - The other possibility which comes to mind is the completion of the church in glory. But against this is that Jeremiah represents the harvest saints in the flesh.) investing them with judicial authority and power (#Re 11:15) to actually accomplish the words of #Jer 1:10

". . . over the nations and over the kingdoms, to root out, and to pull down, and to, destroy and to throw down, [and, concerning Christ’s kingdom] to build, and to plant."

Jeremiah, who spoke these words, pictures the saints in the flesh. They are God’s spokesmen declaring the necessary replacement of present institutions with the incoming Kingdom of Christ. Our mouths have been "touched" and the Lord says to us "I have put my words in thy mouth." (vs. 9) (Notice a similar mention respecting Isaiah who had his mouth purged to cleanse him for service-another picture of the saints in the flesh.-#Isa 6:5-7)

Among other scriptures which show a close relationship between the raising of the saints and the judgments of Christendom, note #Ob 21, and #Eze 43:2, 4, 5 cf. #Re 18:1, 2.

The Dragon of Revelation 20

As there appears to be some question regarding the identity of the dragon of #Re 20, the following is offered as a summary of the position that it represents primarily the civil power as a tool of the adversary.

Dragon appears in the New Testament only in the book of Revelation. There it appears only in chapters 12, 13, 16 and 20. The 12th chapter is explained in detail by Bro. Russell in which he clearly shows the dragon as pagan Rome as the enemy of both the true and the apostate churches. It is not an unsafe generalization to say that in this chapter Bro. Russell equates the dragon with civil power. In the 13th chapter he does likewise, and in the 16th chapter likewise. It should not, therefore, be inconsistent or surprising to claim that the final mention of the dragon in #Re 20 is also representative of civil power. Some, however, seriously questions this position.

On R4609 Bro. Russell stresses that while the devil of #Re 20 includes the actual being (the personal devil), the term is much broader than that and represents a system. Care must be taken with this quote. Note that Bro. Russell says "religious system." Note also that he specifies verses 7-9 dealing with war in heaven. Because the dragon was pagan it was religious in a pagan sense only. But as such it did control the heaven of its day. The result of the battle, however, is that the dragon is cast out of heaven to which it never returns. After this point it is an exclusively civil entity-a thought which we believe is consistent with all of Bro. Russell’s writings on the matter and which accounts for his interpretation of dragon in chapters 13 and 16.

The internal evidence from the book of Revelation seems to support the conclusion that the dragon of chapter 20 is the civil power heretofore discussed. We believe this evidence is strongest in the following three references:

1. In #Re 12:9 this dragon is named with its multiple names: dragon, serpent, devil and Satan. Only in one other place does this occur: #Re 20:2. It is not unreasonable to think that this is so because the Lord wished to stress to the careful observer that the identity of the entity in #Re 20:2 is the same as that which was cast out of heaven in #Re 12:9 - i.e., the civil power. 2. In #Re 16:13 is introduced a trinity of enemies: beast, dragon, and false prophet. The Revelator follows these enemies until their destruction. Two of them, the beast and false prophet, are destroyed in the lake of fire in #Re 19:20. But the dragon is not. Thus the 20th chapter is set aside as a detailed description of the destruction of the same dragon introduced in #Re 16:13 - the civil power.

Some have suggested that the dragon is represented in chapter #Re 19:19 under the words "kings of the earth." We do not believe this to be true because "kings of the earth" are also listed in #Re 16:14 as the ones affected by the pronouncements issuing from beast, dragon, and false prophet. Therefore, a distinction must be made between dragon and kings of the earth. They are not the same.

Additionally, note that the kings of the earth are not destroyed in the lake of fire in #Re 19:20 with the beast and false prophet so that if the kings of the earth were synonymous with the dragon, their destruction would even so of necessity be reserved for a later text than chapter 19.

3. #Re 20:10 shows us that finally, at the end of the little season, the dragon has joined the beast and false prophet in the lake of fire. There would be no need to mention the beast and false prophet in this verse except to draw our attention to the fact that all three enemies of #Re 16:13 are finally accounted for-the third having its demise 1000 years later than the first two-and its identity yet the same: civil power.

In summary it would be wise to stress again that the personal devil must not be excluded from #Re 20. His personal binding as shown by Jesus in the Gospels is to be an accomplished fact. However, chapter 20 is not primarily dealing with the personal devil, but rather with the binding and ultimate destruction of his long-cherished tool: civil government. It seems to have been our Pastor’s expectation that the deception of the little season would be in the form of a civil government- a coup to displace or challenge the ancient worthies. This concept is in harmony with the loosing of civil government and its master, Satan. Perhaps the terms Gog and Magog also give us the same clue. These names in the gospel harvest we do not connect with a religious power nor with the personal devil solely, but rather with some civil invading force. A similar interpretation at the little season is consistent.

In short, there seems to be no particular argument against the dragon of #Re 20 being representative of civil power, and there seems to be strong, consistent, contextual argument for it. Let the Lord enlighten us further as need be.

— Contributed

"7 Times" - 4 Times

"Hew down the tree. . . leave the stump of his roots in the earth, even with a band of iron and brass . . . let a beast’s heart be given unto him; and let seven times pass over him" - #Da 4:14- 16

This text comes from a dream of Nebuchadnezzar, king of Babylon. Many things occur in dreams which are impossible in reality. That was true in this dream. Nebuchadnezzar saw a great tree which sheltered and nourished all the beasts of earth and fowl of heaven. "The height thereof reached unto heaven, and the sight thereof to the end of all the earth." Suddenly this majestic tree was ordered of the angels to be hewn down, but to leave the "stump of his roots in the earth, . . . with a band of iron and brass." (#Da 4:10-15) The scene changed, and the tree became a man given over to the life of a beast. "Wet with the dew of heaven . . . let his portion be with the beasts in the grass of the earth: let his heart be changed from man’s and let a beast’s heart be given unto him; and let seven times pass over him." (Vs. 15, 16)

FIRST INTERPRETATION

The prophet Daniel gives us dream’s immediate interpretation. The tree represented Nebuchadnezzar as king of the empire. His authority was cut down and he wandered insane as an animal for "7 times."

But his reason and kingdom were subsequently restored. That his dominion was to return had been shown by the stump of the tree remaining in the earth. It was circled with iron and brass bands, suggesting that at some time the hands might be loosed, and the stump sprout again. "For these is the hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease." (#Job 14:7)

DEEPER MEANING

But the dream was recorded to inform us of affairs more important than Nebuchadnezzar’s period of insanity. We have long seen it to foretell 7 prophet times of 360 years each, when the beastly governments (lion, bear, leopard and "dreadful" beast of #Da 7) would subordinate God’s typical kingdom, Israel. These "7 times" of gentile rule parallel the "7 times" of Israel’s national punishment spoken of in #Le 26:18: "I will punish you seven times more for your sins." (Vs. 18)

This was from 607 BC to 1914 AD, when the incoming actual kingdom of Christ began the disruption of the gentiles and the restoring of Israel’s nationhood. A comparison of #Le 26:31-34 with #2Ch 36:17-21 shows that Israel’s 7 times of punishment began with their subjection to Babylon.

Seven TIMES - 4 TIMES

An intriguing feature of both #Da 4 and #Le 26 is that the warning of "7 times" appears exactly 4 times. (#Da 4:16,23,25,32, #Le 26:18,21,24,28) This in itself forms another link between the two passages supporting the conclusion that they do refer to the same period. It is valuable at least for that.

But is there any special reason why it appears four times? This is the kind of question that we often cannot answer. But in this case we have a suggestion. We think it infers there are four intended applications of the 7 times. These are upon:

1) Nebuchadnezzar personally (7 X 1 year?)

2) Israel during 70 of bondage to Babylon (7 X 10 years)

3) Israel in bondage to Gentile power for 2520 years, 607 BC-1914 AD (7 X 360 years)

4) Mankind, who forfeited their dominion for 7000 years (7 X 1000 years)

(1) is evident. Daniel gave us that interpretation. (3) and (4) are discussed in Volume 2, chapter IV. (Footnote - That chapter does suggest a correlation between Adam and Nebuchadnezzar (pg. 96). It does not suggest the 7000 year period as a fulfillment of the 7 times, nor equate the tree with Israel’s sovereignty.) We add (2), and suggest the 70 years of servitude to Babylon (the "head," representative of the entire image) was itself a small picture of the entire 7 x 360 years of the gentiles.

The dream showed a tree being cut down - a dominion lost. Each of these interpretations includes a lost dominion, and the hope of its restoration after the 7 times. The dominions lost in each case:

1) Nebuchadnezzar’s

2) Israel’s independent statehood lost to Babylon.

3) Israel’s national independence lost to 4 world empires.

4) The dominion of earth possessed by mankind in Adam.

A CLOSER LOOK AT (2) & (3)

These 2 views are intimately related because they both refer to Israel. In fact, as before stated, (2) is a small model of (3). The subjection of Israel to the head of gold (Babylon) was the representative of the longer subjection to the entire gentile image.

In support of this note part of the prophecy against Israel in Leviticus. ". . . seven times . . . and I will break the pride of your power, (Footnote - Cf. #La 2:3,17. Power is symbolized by a horn. #La 2:3,17 seems to record the fulfillment of this Leviticus expression.) And I will make your heaven as iron, and your earth as brass." (#Le 26:18,19) (#De 28:23 reverses this: "thy heaven . . . shall be brass, and the earth shall be iron.")

This refers to the governmental forces which would subordinate Israel. They appear as the iron and brass bands around the tree stump (#Da 4:15) to restrain growth. The breaking of these bands means the end of the 7 times, and #Isa 45:1,2 prophesies of that breaking. "Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden to subdue nations before him; . . .I will go before thee, . . . I will break in pieces the gates of brass, and cut in sunder the bars of iron."

This speaks of the overthrow of Babylon by Cyrus. The cutting asunder of the restraining iron and brass led directly to the return of Israel to their land. But in the fuller and larger application

Cyrus is a type of Christ, God’s true "anointed." He subdues the gentile image, freeing Israel in a greater sense from the restraints of "iron and brass" that they might sprout as an independent nation again. Those bands began to be broken in World War 1.

#Ps 107:11,16 refers to this: For Israel who had "rebelled against the words of God, and condemned the counsel of the most High," the Lord breaks "the gates of brass, and cut[s] the bars of iron in sunder." The brass and iron remind us of the metallic image.

WHAT IS A TIME?

We are using a "time" variously in the 4 applications of Nebuchadnezzar’s dream. We think this is justifiable. Prophetic teachings often encompass different but not contradictory applications. E. g., notice how differently the famous prophecy of #Isa 7:14 was fulfilled in the case of Isaiah’s son and Jesus. (#Isa 8:3, #Mt 1:23) In this way God teaches several things with a few prophecies. Often this permits a lesser fulfillment to further illustrate a fuller and grander one. This is so in Malachi’s prophecy of Elijah. John the Baptist was a fulfillment, and in turn was himself typical of the greater fulfillment, the Church. #Ps 2:1-5 is another prophecy which clearly has two fulfillments.

Of course the primary meaning of a "time" is that carried most consistently in Scripture. It is a period of 360 years. This is gathered from #Re 11:2-3, 12:6,14, 13:5 which refer to the same period as "[1] time [symbolic year] [2] times, and a half a time" (3 1/2), 42 months, and 1260 days. Using 30 days per month all are identical. Using the day-for-a-year reckoning of #Eze 4:4,6 and #Nu 14:34, one "time" = 360 years.

ADDITIONAL TECHNICAL INFORMATION

There are two manuscript words used for "time(s)" in Daniel. Strong’s 5732, iddan, #Da 2:21, 4:16,23,25,32, 7:25. Strong’s 4150, mowed, #Da 12:7. Since the last two scriptures refer to the same period (3 1/2 times) it seems either word can be used for the prophetic time of 360 years. In #Le 26th chapter there is no direct Hebrew word for "times." It is supplied; or perhaps more correctly, inferred by the use of "seven." "I will chastise you seven [seven what?] for your sins." (#Le 26:28) Various translations of this: "seven times" (AV, ASV, Lamsa, Smith, NASB, Rotherham), "seven (times)" (Green), "sevenfold" (Leeser).

The fact that in Daniel different words are used helps us see that a specific word is not required in Leviticus. The concept of a seven- segment, "sevenfold," or seven-staged punishment is sufficient to suggest a punishment of 7 prophetic times. Relating Moses’ prophecy to the dream in #Da 4 fortifies the conclusion.

WAR IN THE MIDDLE EAST!

Monday, September 22, 1980 - Iraq declared war on Iran. How does this relate to the mustering of nations for the Armageddon conflict at Israel? #Eze 38:5 mentions Persia (Iran) as an ally of Gog (Russia). In past decades, however, Iran has been aligned with the Western powers. This changed with the deposition of the Shah in 1979. Since then Iran has been bitterly anti-American, but also anti-Russian. Certainly Russia’s atheism is contrary to the principles of Mr. Khomeini’s Mohammedan revolution.

Iraq, on the other hand, is supplied with Russian arms and has close ties with the Soviets. The effect of the present war cannot be otherwise than to weaken Iran. This enhances Russia’s opportunity to exercise her influence and makes Iran more vulnerable to Soviet aggression. Will Iran be taken over by the Soviets, as in Afghanistan? Or will they remain independent, but through weakness lean more favorably to the Soviets than in the past, for appeasement sake? Any specific inference from the scriptures on this detail is not apparent to us. In any case Iran is irately anti-Israel. This in itself may be sufficient to align them with the attacking forces in the last battle.

The Strait of Hormuz is among the long disputed border territories which are the subject of the present struggle. As 40% of the free world’s oil supplies usually flow through this narrow outlet from the Persian Gulf, the western governments are gravely concerned. The United States recently proposed a council with her allies to lay contingency plans for retaining access to that region-with military force if required. For while America reportedly has a 2-year reserve of petroleum at present, most of her allies are not so well stocked. And even a slight shortage of oil on the open market could cause prices to soar, as suppliers barter among demanders for the highest price. At the very least this incident points to the vital importance of the sustained flow of Middle East oil. It is not difficult to see that measurable Soviet aggression in the Middle East could spark military countermeasures by Western nations. This is what we ultimately expect to occur when god descends "like a cloud the cover the land." (#Eze 38:9)

COUP IN TURKEY!

A coup from the Turkish military occurred on Friday, September 12. Its purpose was to calm the rising strife fomenting among the leftist element. The coup accented the severity of the unrest which in past months had led to the ambushment of several American military personnel stationed in Turkey.

These developments are of particular interest to brethren who have understood Ezekiel’s prophecy to show Turkey (Togarmah, perhaps also Gomer-#Eze 38:6) allied with Gog’s forces from the north. If this is correct, it seems to require a shift of Turkey’s political alignment from the West to the East. A leftist takeover would serve that purpose. Presently Turkey is allied with the Nato powers.

A fuller treatment of #Eze 38 is available in tract form by request. It interprets the prophecy largely from a geographical approach. It identifies the areas where the peoples Ezekiel spoke of lived, and correlates the nations which inhabit those lands today.

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(Here there was a Scripture index with the pages listed)

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We urge that the presentations of this journal be tried thoughtfully by all readers. "Prove all things, hold fast to that which is good." We do not necessarily endorse every expression of contributed articles appearing herein. Information on the authorship of any article is freely supplied on request. Address all correspondence to: Beauties of the Truth, 9159 Via de Amor, Santee, CA 92071. Published through Millennial Morning.

BEAUTIES OF THE TRUTH

Volume 1, Number 2, December 1980

The Irony of "Desolation" in the Gospel Age Covenants Jesus’ Birth & Herod’s Death What Was the Star of Bethlehem? Confirmation on a Fall Birth Date

The Irony of "Desolation" in the Gospel Age Covenants

One benefit of the Apostle’s argument in #Ga 4:21-31 is his demonstration of the fact that two covenants are operable during the Gospel Age. As Jesus ignored the Highway of Holiness (#Mt 7:13,14) because it was not an option when he spoke, Paul here ignores the Keturah Covenant because it was not an option for the Gospel Age. This clearly demonstrates that the Law Covenant was yet an option - a Covenant which would continue in some form of existence until its antitype (the New Covenant) would begin. Paul knew well that Abraham had more than two sons (compare #Ga 4:22 with #Ge 25:1,2), but their representation of New Covenant factors was not relevant to Paul’s argument.

#Ga 4:24 might be paraphrased thus: "These women represent the two covenants now in operation. The one originates from Mount Sinai which generates or gives birth to slavery. This is represented by Hagar."

In verse 25 is hidden a lovely play on words apparently designed to impress on the Galatian churches the barrenness of the Law Covenant. The reading of the King James Version is questionable. The Sinaitic reads, "For Sinai is a mountain in Arabia." The first word to notice with care is "for." It means "because." By it Paul is linking verse 24 with verse 25. He is saying the Hagar Covenant gives birth to slavery BECAUSE Sinai is a mountain in Arabia. Strange reasoning? Not at all! Note: Smith’s Bible Dictionary defines Arabia as meaning desolate or barren - an etymology akin to the Hebrew "Arabah" (desert). Linking this meaning with our standard symbolism for mountain, the verse says: The Hagar Covenant gives birth to slavery BECAUSE Sinai (i.e. the Law) is a kingdom of desolation. (I. e., it cannot produce life or freedom from sin.) If we go further and translate Sinai (see McClintock and Strong) which means either "thorny" (i.e., cleft with ravines) or "devoted to sin," Paul’s play on words is even more forceful.

How could you expect a covenant concluded in a place named "devoted to sin" located in a "kingdom of desolation" to bear fruitage? Paul then identifies which Kingdom this represents. Kingdoms are symbolized by their capitals, even to our day. Thus Paul introduces his new terminology. "Jerusalem which now is" -i.e., the kingdom of Israel under the Law Covenant as represented by its capital city. This gives him the opportunity for another etymological "trick." Jerusalem has a plural ending in Hebrew. There is more than one Jerusalem. Therefore, Paul (verse 26) tells us about the other kingdom - the kingdom built on the Sarah Covenant, and that we are the children of that kingdom, represented by its capital, Jerusalem above.

Paul then concludes his point with the ironic reference in verse 27 to #Isa 54:1. He wants to show prophetically that this Covenant is NOT barren. Sarah has been called BARREN and DESOLATE in prophecy when it is really the Law (concluded in ARABIA = "desolation") that is desolate. But the prophecy proves the point: the Law produced life for only one individual, the man Jesus (and that life was sacrificed). But the Sarah Covenant, produces life for "many more children" - Jesus as the Christ, and all of his disciples.

The lesson, of course, is obvious; the world sees the fruitful as barren and the barren as fruitful.

- Contributed

Jesus’ Birth & Herod’s Death

Bible Students have long believed that Jesus was born in 2 BC (SS, Vol. 2, pp. 54-62). But most modern historians have dated his birth at from 4-7 BC. The reason for this is that Jesus was born before Herod died (#Mt 2:1), and it has been thought that Herod died in the spring of 4 BC, following an eclipse of the moon early in that year. Early Christian writers, however, testify against such an early date:

Virtually all Christian historians and chronologers who lived from the second to the sixth centuries (and even later) put the birth of Christ after the eclipse of 4 BC. Iranaeus, Clement of Alexandria, Tertullian, Orosius, and Cassiodorus Senator said Christ’s birth was in a year we now recognize as 3 BC. (Footnote - In Pyramidology, Volume 2, pp. 309- 312, Bro. Adam Rutherford states that Iranaeus, Clement of Alexandria and Tertullian support the 2 BC date. His references from their writings make this sound reasonable. We have not independently checked the first-hand sources however.) The early Christian chronologis Julius Africanus said it was in the year from 3 to 2 BC. This same year was accepted by Hippolytus of Rome. Origen, the Chronicon Cypianicum. Eusebius of Caesarea, John Chrysostom, Jerome, Hippolytus of Thebes, Photius Patriarch of Constantinople, the Greek historian Zonaras, and Bar Hebreaus, who quoted Syrian, Armenian, and Greek sources. Ephiphanius and the early Syrian chronological work called the Chronicon Edessenum indicate it was 2 BC. Almost all the early Christian fathers of whom we have record said Christ’s birth was in either 3 or 2 BC.? (Footnote - Ernest L. Martin. (The Celestial Pageantry Dating Christs Birth.) Christianity Today, pg. 17, December 3, 1976.)

The Scriptures support the later date. Jesus began his ministry as he turned 30, being baptized by John. (#Lu 3:23) Since John had begun his ministry in the 15th year (Footnote - To reconcile this with the 4- 7 BC dates, some assume this 15th year is reckoned from some co-regency with Augustus prior to Augustus’ death. So far as we know, this is an arbitrary assertion without historical support.) of Tiberius Ceasar (#Lu 3:1), 29 AD, Jesus turned 30 years of age no earlier than 29 AD. So Jesus could not have been born any earlier than 2 BC. (Footnote - For those wishing to calculate this, remember there is no year numbered "0" - the year preceding AD 1 is BC 1. This means any arithmetic between AD and BC dates must be adjusted by 1 to secure the correct result.)

This suggests that there has been an inaccurate deduction by many historians about the date of Herod’s death. What is their reasoning? Where is the flaw? In an article by William Filmer, published in the October, 1966 issue of Journal of Theological Studies, "The Chronology of the Reign of Herod the Great," the evidence is reviewed in detail. Filmer concludes that Herod died early in 1 BC. We here summarize his findings.

Most of the primary information on Herod’s reign is from Josephus, and Jewish historian of the first century AD. He states that Herod died shortly after a lunar eclipse, but before Passover. Eclipses which could be the one referred to occurred on 15 September 5 BC, 12/13 March 4 BC, 9 January 1 BC, and 29 December 1 AD. To determine which of these four was meant, we look at other evidence.

Josephus indicates that Herod was appointed king of Judea by the Romans, Mark Antony specifically, three years before Herod actually conquered Jerusalem, deposing the previous king, Antigonus. He states that Herod reigned 37 years from his appointment, but 34 years from the death of Antigonus. (Footnote - Ant. XVII viii 1, Wars 1 xxxiii 8. Bro. Adam Rutherford in Volume 2 of his work Pyramidology forwards the thought that the 37 years dates from Herod’s victory at Jerusalem, and the 34 years from the death of Antigonus 3 years after that. While at first inclined to the argument, and examination of the balance of Josephus’ data to us obviates that possibility.) Therefore, if we could date any year of either span positively, we could compute the date of Herod’s death. Josephus does give data which enable dates to be assigned. The problem is that some of the data yields one date, and the balance of the data another.

On the one hand he states of Herod’s appointment, "Thus did this man receive the kingdom, having obtained it on the hundred and eighty- fourth olympiad, when Caius Domitius Calvinus was consul the second time, and Caius Asinius Pollio." (Ant. XIV xiv 5) "This makes it 40 BC, but in this he is contradicted by Appian, who mentions Herod’s appointment in a context that can be dated from Dio’s Roman History to 39 BC.?"(Filmer, JTS pg. 285; Appian, Civil Wars, v. 75, chap. viii) And Josephus said of Herod’s victory at Jerusalem that he took it with help from General Sosius, "when Marcus Agrippa and Caninius Gallus were consuls at Rome, on the hundred eighty and fifth olympiad . . . ," which gives 37 BC, but continues " . . . on the third month, on the solemnity of the fast, as if a periodical revolution of calmities had returned since that which befell the Jews under Pompey; for the Jews were taken by him on the same day, and this was after twenty-seven years’ time." (Ant. XIV xvi 4) But Pompey conquered Jerusalem in 63 BC, giving 36 BC for Herod’s victory. Filmer also quotes Dio’s writings to show that Sosius was inactive in 37 BC, for "the Romans accomplished nothing worthy of note in Syria . . . Sosius . . . spent the time devising means, not for achieving some success and incurring [Antony’s] enmity, but for pleasing him without engaging in any activity." (Dio, xlix, 23, 1-2) Filmer supports the later dates (39/36 BC) with six more arguments:(1) a difference between Roman and Jewish new year dates may have led Josephus to err one year on relating Jewish records with Roman consular years; (2) "Apart from this, several other consular dates given by Josephus are impossible to reconcile with one another." (Pg. 287); (3) the 27 year span between Jerusalem’s fall to Pompey and to Herod is confirmed by Josephus’ mention of Hycanus (installed by Pompey) and his successor Antigonus (removed by Herod) holding the office of high priest for 24 years, and 3 years 3 months, respectively. (Footnote - Filmer later shows by a listing of 6 priestly rulers that Josephus uses an accession-year reckoning, meaning that a straight total of individual periods of office does result in a correct number of overall years.) (5) the history of Antony’s activities for six years from the Battle of Philippi (at the end of 42 BC) are much more consistent with the 39/36 BC dates; (6) Josephus refers to a shortage of food at the time of Jerusalem’s fall to Herod, caused by a sabbath year. Concluding that a previous sabbath was recorded in 135/134 BC, one would also have fallen in 37/36 BC. So at the close of 36 BC there would indeed have been a shortage of food due caused by a sabbath year.

WHERE ARE WE?

What this evidence tells us is that Herod’s appointment to be king was in 39 BC, and his actual assumption of kingly power by conquering Jerusalem was in 36 BC, 37 and 34 years respectively bring us to 2 BC. So neither the eclipse of 5 BC nor that of 4 BC can be the one Josephus referred to as just preceding Herod’s death. The next possible eclipse would be that of 9 January BC 1. But isn’t that too late? Should’t Herod have died in 2 BC? No. We can adjust our dates by one year, if we assume (as the previous footnote suggested) that Josephus considers the first fractional year of reign as the "accenssion" year, and the next as year "one" (which was a common method of reckoning). Filmer also shows that both Herod’s appointment and victory at Jerusalem occurred after Tishri 1 of whatever year. Therefore, year "one" of Herod would be either Nisan 35 BC to Nisan 34 BC, or Tishri 35 BC to Tishri 34 BC, and Herod’s 34th (and last) year of kingship would end at either Nisan (spring) or Tishri (fall) BC 1 (depending on what month the regnal years began).

THE OTHER OPTION

Those who use the 40/37 BC dates can place Herod’s death in 4 BC only by assuming "(1) That Josephus always reckons reigns or periods of time inclusively, that is by the non-accession-year rule. (2) That Herod’s regnal years began on 1 Nisan. (3) That Herod died after 1 Nisan in BC 4, and that Josephus reckoned the odd day or two of the new year as a full regnal year. The first assumption converts the fraction of a year into a whole, while the last two make a couple days count as a year." (Filmer, JTS, pp. 293-294) The first assumption is contrary to Josephus’ usual reckoning, and the second is not provable. The third is impossible! If Herod died after 1 Nisan BC 4, there would be only 14 days left to Passover, which must accommodate a funeral procession which William Whiston (the translator) puts at "no less than twenty- five days," and the quelling of a Jewish riot. (Ant., XVII viii-ix) (Footnote - This argument is nearly fatal in any case for the BC 4 date, as between the eclipse (March 12/13) and Passover (April 11) are only 4 weeks, which is still not adequate time.) The third assumption is therefore disproved, and the date must fall.

THE MEGILLAT TA’ANIT

The Megillat Ta’anit, compiled shortly before AD 70, was a list of days, associated with notable events, on which the Jews were not to fast. The reason for the holiday is given in every case but two, 7 Kislev and 2 Shebat. According to Jewish tradition these were the dates of the deaths of two hated kings, Herod and Jannai. But which died on 7 Kislev, and which on 2 Shebat? 7 Kislev fell earlier in the year than all the eclipses of 1 and 4 BC; 2 Shebat was before that of 4 BC, but 15 days after both eclipses of BC 1. So, if there is validity to the tradition, Herod must have died on 2 Shebat, and it could not have been in 4 BC.

HEROD’S AGE

Josephus said Herod died at about 70 years of age. (Ant. XVII vi 1; Wars 1 xxxiii 1) As most understand Josephus to mean that Herod was 25 when his father Antipater made him governor of Galilee (Footnote - "The Greek text reads fifteen, but this must be an error, for otherwise Herod could never have reached the age of seventy." (Filmer, footnote, pg. 293) Whiston’s translation gives "25".) in 47 BC, Herod would have been 70 in 2 or 1 BC.

CONCLUSIONS

The eclipse marking the approximate time of Herod’s death was evidently that of 9 January BC 1, putting Jesus birth before the end of 2 BC. Scriptural evidence indicates Jesus was born no earlier than 2 BC. Therefore Jesus was born in 2 BC, and his ministry began in 29 AD. That this was the same year in which John began his ministry, and that John was 5-6 months older than Jesus (#Lu 1:35-38), are consistent with the usual reasoning on #Da 9:27 indicating that Jesus’ birth was in the fall of the year.

WHAT WAS THE STAR OF BETHLEHEM?

We now know that Herod died in January of BC 1, and that Jesus was born in the fall of BC 2. (See previous article.) Since the wise men from the east visited Jesus between these two events, it settles an otherwise debatable matter concerning the date of their visit and of Joseph’s flight to Egypt to escape Herod’s decree. Now we know that the wise men saw Jesus just weeks, at the most 2-3 months, after his birth, before he was taken to Nazareth.

After Herod inquired "diligently" of the wise men, he set the age limit of the boys to be slaughtered at 2 years. (#Mt 2:7, 16) Assuming that he allowed some margin of time previous to the wise men’s first special notice of the "star," it is safe to say that the "star" appeared to the wise men not earlier than 3 BC, and they found Jesus not later than about the end of 2 BC. With this information Ernest L. Martin ("The Celestial Pageantry Dating Christ’s Birth," Christianity Today, pp. 16- 22, December 3, 1976.) looked back into astronomical history to determine what natural celestial appearances would have been visible to the learned astrologers from the east, and has found that during this period Jupiter was very active in striking a number of close conjunctions:

1) Aug. 1, BC 3 Jupiter becomes a morning star

2) Aug. 12, BC 3 Jupiter/Venus conjunction (.23 degrees)

3) Sept. 1, BC 3 Venus/Mercury conjunction (.36 degrees)

4) Sept. 14, BC 3 Jupiter/Regulus conjunction (.63 degrees)

5) Feb. 17, BC 2 Jupiter/Regulus conjunction (1.19 degrees)

6) May 8, BC 2 Jupiter/Regulus conjunction (1.06 degrees)

7) June 17, BC 2 Jupiter/Venus conjunction (.02 degrees)

8) Aug. 27, BC 2 Jupiter/Mars conjunction (.14 degrees)

9) Dec. 25, BC 2 Jupiter "stood still" over Bethlehem at Pre-Dawn observation.

Noting that "Jupiter was often associated with the birth of kings and therefore called the King-planet," (Hendriksen, Mathew, p. 153). Martin gives detailed suggestions on the probable, and notable, meanings the other luminaries Jupiter conjoined with would have had to the wise men of the east. Then he adds:

When [the wise men] reached Jerusalem, the Magi were told to look toward Bethlehem for the newborn king. This happened at a time when the New Testament says the star came to a definite halt in the heavens - it "stood over where the young child was"(#Mt 2:9). And indeed, the planet Jupiter [the other planets as well] does become stationary in its motion through the fixed stars. This happens as its times of retrogression and progression. It could well be that Matthew was referring to such a thing.

Jupiter had come to the point of retrogression . . . The precise time for the retrogression of Jupiter of December 25, 2 BC (Footnote - He does not suggest that Christ was born that night) . . . at the ordinary time of the Magi’s predawn observations, Jupiter would have been seen in meridian position (directly of Bethlehem) sixty-five degrees above the southern horizon. This position would have shown the planet shining right down on Bethlehem! . . Jupiter was then situated in the constellation of Virgo the Virgin.

If the "star" was Jupiter, or a natural luminary which had gained the attention of the wise men because of its special movements, it is easy to see why the common populace would not have noticed it. If it were a miraculous, super-bright star, or a natural super nova, Herod would not have required to ask the wise men of it. A planetary movement of symbolic significance seems to fulfill the requirements of the case.

We think the visit of the shepherds the night of Jesus’ birth, and the wise men shortly thereafter, were typical of events pointing to our Lord’s second advent. As there they viewed our Lord 30 years before he was prepared to present himself as the Messiah at Jordan, so 30 years before our Lord’s arrival as the new King of earth, many "shepherds" pastoring their flocks in the early 1800’s came to view the new King’s approach in 1844. And "the wise" who were privileged to "understand" (#Da 12:10) some of the fulfillments of Daniel’s prophecies approached that date expectantly also. But the time was not yet to behold our Lord’s return as King. They merely saw the foregleams of prophecy, 30 years before the destined time.

CONFIRMATION OF A FALL BIRTH DATE

Luke’s gospel tells us that after Elizabeth conceived John the Baptist, she "hid herself five months . . . and in the sixth month" Mary was told that she also would bear a son. (#Lu 1:24-26, 36) The inference of #Lu 1:5-24 is that Elizabeth conceived at the end of Zacharias’ "days of . . . ministration" -if we can determine what time that was, we can compute roughly the time of year Jesus was born.

We find two differing approaches to the matter, but both resulting in nearly the same conclusion. The Edgar brothers (Great Pyramid Passages, Vol. 2, pp. 56-57) reason that since twelve divisions (of servants to the king - two examples; #1Ki 4:7; #1Ch 27:1-15) served in monthly rotations, the 24 courses of the priesthood would each serve half a month to fill out the year. Of the 24 courses, that of Abia (the course Zacharias served in - #Lu 1:5) was the 8th. (#1Ch 24:5-19) Assuming the first course serves first each year, Zacharias’ service would have ended 4 months after the Jewish New Year. Adding to this 5+ months to Mary’s conception and 9+ months to Jesus’ birth brings us to early Tishri on the Jewish calendar.

Bro. Adam Rutherford begins with a different premise. He states, ". . . it is known that each course officiated at the Temple in turn for a week" (Pyramidology, Vol. 2, pg. 334 - he does not give his supporting source). He continues: "From the Talmudical statements and Josephus we learn that the Temple at Jerusalem was destroyed by Titus ton 5th August AD 70 and that the 1st course of priest . . . had just taken office . . . [this] period of service [ended] . . . the evening of the following Sabbath on 11Th August."

On this basis his conclusions are:

Abia’s summer, BC 3 course ended:13th July

Jesus conceived: beginning of 4th week of December, BC 3

Jesus born: beginning of 5th week of September, BC 2.

As the date is close, he suggests the evening of September 29th as the time of Jesus’ birth, which he states was 1st Tishri in BC 2, the day of the Feast of Trumpets, and supports this with a quote from The Companion Bible:

"[Christ’s] birth took place on . . . September 29. An overwhelmingly strong argument in favor of the correctness of this view lies in the fact that the date of "the Festival of Michael and All Angels" has been from the very early times the 29th of September on Gentile (Western) reckoning. But "the Church" even then had lost sight of the reason why this date rather than any other in the Calendar should be so indissolubly associated with the Great Angelic Festival."

Bro. Rutherford’s note on this is also of interest: ". . . The Companion Bible applies this on a wrong year and a wrong Hebrew date and feast (Tabernacles) but on a Julian date (Sept. 29) that turns out right. It is more impressive of course when applied to the true Hebrew dating (Feast of Trumpets)." (Pg. 337)

Whether September 29 is the right date or not, it is reassuring that both views of the priestly rotation indicate a late September or early October birth of Jesus.

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At this point there was a Scriptural index for the issue

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BEAUTIES OF THE TRUTH

Volume 2, Number 1, January 1981

Evidence of Divine Design in the Great Pyramid Doves, Lamps, Eyes Correspondence

Evidence of Divine Design in the Great Pyramid

The arrangement of passages and chambers in the Great Pyramid appeals to many as a divinely - designed portrayal of the Divine Plan. The four main passages and three primary chambers represent paths and fixed destinies in God’s Plan.

The feature we mention here relates the lengths of the three upper passages to a significant length in the King’s Chamber. The King’s Chamber is clearly the most prominent aspect of the Pyramid’s interior. Even in its construction and finish it is superior to every other internal location. Therefore, if the principal features of the Pyramid’s internal architecture were intended to be related by dimensions (which most pyramid students affirm), it is not unreasonable to suppose the King’s chamber dimensions would have a significant part in this.

The measure in that chamber that is used here is the longest one obtainable - from any bottom corner of the room to the opposite top corner of the room. This is called the solid diagonal or "Cubic Diagonal" (CD) of the King’s Chamber. In the formulas which follow, Y. M and P stand for:

Y = 365.242199, the duration in days of a solar tropical year (one spring equinox to another) (Exploration of the Universe, Abell, 1964, pg. 119)

M = 29.5305879, the duration in days of a (synodic) lunar month (one new moon to another) (Abell, pg. 170)

See Image 00001

P = 360, the duration in days of a prophetic year.

The formulas are:

CD x Y

(1) Grand Gallery Length = ___________

100

CD x M

(2) Horizontal Passage Length = ___________

CD x M Y

(3) First Ascending Passage Length = ___________ x _____

10 P

The significant point to notice is this: the periods used by the architect to determine the length of each passage (Solar year, Lunar month, Prophetic year) identify symbolically the meaning of the passages they are used in. For example, the sun in scripture represents the Gospel (#Re 12:1), so the length of the Grand Gallery (Gospel age passage) is determined by the duration of the Solar year.

The New Law Covenant is represented by the Moon (#Eze 46:1), just as the Old Law Covenant is (#Re 12:1). So the Horizontal Passage, picturing man’s path to perfection under the New Covenant, has a length determined by the days in the moon’s cycle - a lunar month. We might expect the First Ascending Passage (Mosaic Law Passage) to have the same formula, and it almost does. But the additional factor Y/P appears. But this is appropriate

* Descending Passage - Path of sin and death

* First Ascending Passage - The Law Age

* Grand Gallery - The Gospel Age

* Horizontal Passage - Kingdom Age

* King’s Chamber-Divine Life

* Queen’s Chamber-Earthly perfection

* Pit-Destruction

because the Mosaic Law also served to provide types of the Gospel age realities. It was Prophetic of the Gospel: Y/P.

If any see symbolic meaning in the use of 10 in two of the formulas, and 100 in the Grand Gallery formula, fine. But we may consider them to be non-symbolic factors merely required to bring the lengths into reasonable range for construction. (Whereas, if the divisors were assorted numbers like 23,17,12, we would seem required to find symbolic meaning for them.) Notice that none of this depends upon the units of measure used as long as the same measure is used consistently. Therefore any discussion of the validity of "pyramid units" has no bearing here.

These relationships appeal to our judgment as a convincing evidence of the Divine mind in the plan of the Great Pyramid. Not because the duration in days of the year and moon are shown (for this could be determined by thoughtful observation close enough for this purpose), (Footnote: In fact Peter Tompkin’s book Secrets of the Great Pyramid gives evidence from Egyptian works even apart from the Pyramid of impressive accuracy and sophistication in their knowledge of earth’s dimensions and understanding of solar, lunar and stellar patterns. Chapter XVII, "Decline of Ancient Knowledge," begins: "What remains a mystery is how all the advanced science of the ancient Egyptians could have been lost for so many centuries." (pg. 214) It is certainly consistent with man’s rapid decline after the flood, evidenced by the shortened life spans, that technical knowledge resulting from man’s once-greater intelligence could be lost over centuries.), but because the solar, lunar and prophetic periods have been used in precisely the right ways to harmonize with the pyramid’s demonstration of the ages of the Divine Plan.

HOW CLOSE ARE THE MEASURES?

We searched the 1976 republication of Great Pyramid Passages and found these measures (in British inches):

* Grand Gallery:1883:6 inches (Petrie’s measure - pg. 375, Book 1. The Edgars said Smyth’s measure was too short, but did not supply the figure. It is generally recognized that Petrie’s figures are on the whole more accurate than Smyth’s.)

* Horizontal Passage:1523:9 inches (Petrie), 1519:4" (Smyth), 1522:5" (Edgars)-mean = 1521:9 inches (pa 380, Book 1)

* First Ascending Passage: "Between the published figures of Professors Smyth and Petrie there is a difference of nearly 2 3/4 inches. A total length of very slightly over 1545 British inches . . . is a fair mean . . ." (pg. 285, Book 1)

King’s Chamber length:412:54" is the mean of 7 measures given by Smyth.(Footnote: The Great Pyramid: Its Secrets and Mysteries Revealed, pg. 194. This is a republication of Smyth’s 1880 work, Our Inheritance in the Great Pyramid) Because the King’s Chamber width is half the length, and its height is half the floor diagonal, this length gives a cubic diagonal of 515:675" With this value for CD, the formulas above yield the following lengths. The reader may judge the tolerances himself. (Since these are in British inches, the figures will vary slightly with figures published in Pyramid inches.)

Grand Gallery = 1883:463 inches

Horizontal Passage = 1522:819 inches

First Ascending Passage = 1544:993 inches

WHERE THESE FORMULAS ARE FOUND

The three formulas are essentially those presented in Great Pyramid Passages. The first two are found in just the form we have stated them3 But the formula for the length of the First Ascending Passage is given in terms of the length of the Grand Gallery by the Edgar brothers: Grand Gallery Length x M First Asc. Pass = 36

It is stated (pg. 384) that 36 is appropriate because it is indicated by the 36 ceiling stones of the Grand Gallery. But as later investigators have observed, there are 40, and not 36, ceiling stones. (The Great Pyramid Decoded, Lemesurier, 1979, pg. 88) As there is no justification left for "36," evidently that method of expressing the theoretical length of the First Ascending Passage is not the intended one. The formula we suggest is equivalent to the Edgars’ but reworked in terms of the cubic diagonal of the King’s Chamber. This form is consistent with the other formulas and fits the symbology of the passage.

Doves, Lamps, Eyes

Doves, lamps and eyes are used in the Bible as symbols of the Holy Spirit. It is the intent of this article to bring attention to their usage in a few cases.

Each of these symbols is independently tied in with the Holy Spirit. The dove appears in connection with our Lord’s baptism. "And John bare record, saying, l saw the Spirit descending from heaven like a dove, and it abode upon him [Jesus]." (#Joh 1:32 also #Mt 3:16, #Mk 1:10, #Lu 3:22) It suggests the peaceable nature of the Holy Spirit’s influence.

Lamps are identified with the Holy Spirit in #Re 4:5. #Re 4 is a symbolic picture of God’s throne, "and there were seven lamps of fire burning before the throne, which are the seven Spirits of God." Why 7? Perhaps to show that God’s Spirit was active in each of the 7 stages of the Church. The lamps of fire suggest the illuminating and searching power of the Holy Spirit.

The Holy Spirit is symbolized by eyes in #Re 5:6. ". . . stood a Lamb as it had been slain [our Lord], having seven horns [7 stages of the Church] and seven eyes, which are the seven Spirits of God sent forth into all the earth." The eyes here represent the use of the Holy Spirit to perceive, see, and know of all things pertaining to the Church, both of their adversities and their reactions.