A Chronological Framework Based on God's Plan of
Bro. Rodney Dodl
"Much of Scripture is a record of past events, or HISTORY. This story of the past informs the reader in what manner, to what extent, and to what time the promises of the Deity made to the fathers have been fulfilled. By this information light is thrown upon the future, by which its coming events may be discovered. The outline of this future is correctly delineated in no other national or private record than the Scriptures. The writers of these were at once historians and prophets. They not only recorded the past with inimitable conciseness, ingenuity, and truthfulness, but they sketched out events with wonderful precision as to their times and seasons, which should be providentially developed in the course of a multitude of ages and generations. Hence their writings naturally resolve themselves into HISTORY and PROPHECY: the former a record of the past: the latter, a sketch of the future."
John Thomas, Excerpt from the Prefatory Remarks of Chronikon Hebraikon, 1865
We live our lives at the intersection of history and prophecy. Each passing day brings us closer to the time which the servants of God have eagerly anticipated for centuries. The prophets, apostles, and even angels have asked: "Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" "Lord, wilt thou at this time restore again the kingdom to Israel?" "How long shall it be to the end of these wonders?" As students of God's word, we know that all things will occur in the fulness of time as set forth in His divinely appointed time schedule. We are blessed that Yahweh has shared many details concerning these times and seasons through the pages of the Holy Scriptures.
Our purpose is to examine the chronology of the Scriptures and to present a sketch of the times which the Almighty has used in the development of a people for His Name. A sketch is an accurate description of the framework which we will present, fo r while the Almighty's time schedule is known to Him with unerring accuracy, we as His servants are limited in several ways. First, while we search diligently, we are fallible creatures made of flesh, thus for now we see through a glass darkly until that day when all will be revealed after the great apocalypse of our Lord from heaven. Secondly, we are limited by the inaccuracies of the historical record given by those in the kingdoms of men. While modern dates and times can be established relatively easily, the certainty of historical dates diminishes the farther we go back in time. Lastly, we are told that "of that day and that hour [of Christ's return] knoweth no man" (Mark 13:32). So, for some dates, we must be satisfied to know a general time frame instead of a precise date. Our hope is that the reader will study the sketch which is presented and determine if it matches the divine record given in the Scriptures.
As we seek to understand the chronology of the Bible and related prophetic fulfillments, we do so with the recognition that many Brethren over the past 150 years have devoted much time and effort in studying the time periods revealed by the prophets. These Brethren strove to expound upon their knowledge of prophecy as a means to strengthen the Brethren of their day. While we recognize that some of their conclusions regarding the timing of the end of days were incorrect, our intent is not to criticize but to re-examine the Scriptures and to refine our understanding given the miraculous events which continue to unfold in the earth, particularly those concerning the modern day Nation of Israel. In many cases, the prophetic events which were seen through the eye of faith by past generations have unfolded as foreseen, even though their development has been much later than expected.
In our study, we hope to do the following:
Confirm God's 7,000 Year Plan.
Demonstrate that we are still within the Sixth Day of that Plan.
Provide a framework from the time of Creation until the Millennium.
Show why Bro. Thomas and the chronologers of his day believed that Christ would appear between the late 1800's and early 1900's.
Examine the Jubilee periods under the Law of Moses as related to the days in which we live.
Lastly, examine the prophetic periods of 1290 and 1335 as revealed in Daniel 12.
The 7,000 year plan of God is the foundation of Bible chronology among the Christadelphians. This plan uses the Creation week as a pattern for the Almighty's work in taking out a people for His Name. As Yahweh completed His creative work in six days and rested on the seventh day, so 6,000 years have been allotted for man to bear rule over the earth. At the conclusion of this time, the Son of God will return to earth to set up a Kingdom which will conquer all others, bringing about a day of rest for the people of God. We refer to this time of the Kingdom Age as being the Seventh Day, indicating that it is the seventh period of one thousand years.
The number seven is appropriate given that its root word means completeness.The Hebrew word sheba (Strong's H7651) is derived from the word shaba which is defined by Strong's as:
7650. shaba, shaw-bah´; a primitive root; propr. to be complete, but used only as a denominative from 7651; to seven oneself, i.e. swear (as if by repeating a declaration seven times):-adjure, charge (by an oath, with an oath), take an oath, x straitly, (cause to, make to) swear.
The use of seven in prophetical time periods denotes the surety of God accomplishing His will among the children of men. The oath cannot be broken, as we sing in an hymn. In Hebrews (6:13), we read "For when God made promise to Abraham, because he could swear by no greater, he sware by himself," thus the immutability of His counsel was shown through the confirmation of an oath. His Plan is steadfast and secure.
Thus Yahweh will complete His purpose of filling the earth with His glory over the course of seven periods of one thousand years each.
Let's review some scriptures which demonstrate this 7,000 year plan:
2 Peter 3:8-10 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
In speaking of the day of the Lord, Peter declares that one day is with the Lord as a thousand years. This provides a definitive duration for Christ's reign in the Kingdom Age which will be established with his coming. This timing is further supported in the book of Revelation.
Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
The writer to the Hebrews speaks of this same period as a day of rest, which is compared to the Creation when God ceased from His works after six days.
Hebrews 4:8 For if Jesus [Joshua] had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a rest to the people of God. 10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
If the Kingdom Age is one thousand years long and equates to the seventh day of rest in the Creation week, then the pattern would dictate that it be preceded by six periods of one thousand years each which denote a time of work.
This overall pattern as seen in the Creation week looks like this:
The number six is associated with man (Rev 13:18). Each week was marked under the Mosaic system by six days of work followed by a sabbath day of rest. This pattern showed both that the work of man would be limited, and that Yahweh would be glorified. Man was given six days to complete his work, but there remained a day of rest preserved for Yahweh. In looking at the larger timescale, the first six thousand years are given for man to bear rule on the earth. While the most High continues to rule in the kingdom of men setting up whom He wills (Dan 4:17), He allows men to form nations and seek dominions within the first 6,000 years. This also provides a time when His true servants will seek to follow Him in spirit and in truth.
Once the time of man's rule is complete, a great transition occurs which ushers in the millennial reign of Christ. The Almighty has revealed many details concerning how the world will be transformed through work of Christ at his second coming. The words of Daniel are familiar to us all.
Dan. 2:44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
We believe that the 7,000 Year Plan of God is correct, and that it remains valid even in our current year 2014. We would like to take a more in depth look at the 6,000 years of man's rule and determine some of the major milestones as revealed in the Scriptures.
2520 + 3430 + 10 + 40 = 6000
The 6,000 years of man's rule can be broken down into four distinct parts, which are comprised of 2520, 3430, 10, and 40 years. We will provide a high level description of each time period and then look at each one in detail.
We believe that the scriptures define a period of 2520 years from the time of Creation until the Nation of Israel inherited the Promised Land under the hand of Joshua. During this span of time, the Sons of God began their struggles against the Sons of Men. The Gentile nations started their early development, and the Nation of Israel was brought forth as a multitude out of Egypt.
2520 is a familiar number within prophetic writing. Daniel 4 describes a period of seven times which would pass over Nebuchadnezzar. Biblical "times" are equated to 360 days also referred to as a prophetic year (12 months x 30 days per month = 360 days). Thus, 7 x 360 days equates to 2520 years using the day for a year principle (Num. 14:34, Eze. 4:6). While Daniel's 2520 relates to the limits on Nebuchadnezzar's dominion, the 2520 from Creation to Joshua denotes the development and sojourning of the people of God until the tribes of Israel inherit the Land promised to Abraham, Isaac, and Jacob.
The next period is 3430 years which is calculated as 70 Jubilee cycles (70 x 7 x 7) starting from the institution of the Jubilee cycles within the Land under Joshua and continuing until the return of Christ. Thus, it incorporates the ascendancy and decline of the Kingdom of God until such time as the Son of God returns to restore the Kingdom to Israel.
The 10 year period is from the return of Christ until his triumphant conqu ering of the Gogian host (Russia and her allies) and redemption of the Land of Israel. Included in this time is the resurrection of the dead, the judgement of the saints, and their march from Sinai to save the people of the Land. It culminates with Christ and the Saints standing on Mount Zion.
The final 40 years include the proclamation of the gospel to the people of the earth, the regathering of the Jews from the four corners of the earth, the destruction of Latter Day Babylon (Catholic system), the conquering of all nations, and the building of the Temple.
With all of the previous work completed, a period of 1000 years of peace will ensue under the righteous rulership of the Son of God.
The timeline with approximate dates is shown:
As we proceed, we would like to remind the reader that this framework is a sketch of suggested dates. In some cases, the Scriptures are very clear in regard to the timing of certain events. In other cases, we must deduce possible dates based on our knowledge of the Scriptures. Many of the ideas of this timeline originated from sources within and without the Brotherhood. Our endeavor is to combine these thoughts into a cohesive picture based on God's Word.
This framework approximates the return of Christ to be in 2015 or 2016. We are very aware that caution must be used when trying to establish the timing of Christ's advent. Some have fallen away from the Truth when anticipation for specific dates did not bring the desired end. Our hope is that this study will provide reassurance that Yahweh's plan continues to unfold, and that His Son's return is near. Christ may come earlier than we project, or within a few years later, but certainly the curtain is closing on the times of the Gentiles as is evident in the signs of the times. Let us be ever vigilant for his return.
2520 years extend from the time of Creation until Israel inherits the Land of Promise under the hand of Joshua. This time period is broken into four major time periods.
2040 years from the Creation to the confirmation of the covenant with Abraham.
430 years from the confirming of the covenant until the Exodus.
40 years of wandering in the wilderness before the children of Israel enter the Land,
10 years for the conquering of the nations in the Land and the division of land for inheritance among the tribes of Israel.
Thus, 2040 + 430 + 40 + 10 = 2520. Let's see how these individual time periods are derived.
The timing of the 2040 is primarily based on the records of Genesis 5 and Genesis 11. In these chapters, we see the record of the generations of the Sons of God. The age of each individual at the birth of their son is recorded.
Abraham was 86 years old at the birth of Ishmael as recorded in Genesis 16:16. For our framework, we are most interested in the timing of when the covenant was confirmed to Abraham as recorded in Genesis 15, which would have been prior to the birth of Ishmael.
Abram's age is given in Genesis 12 as 75 years of age when he departed from Haran and began his sojourning in the Land. This would mean that the events of Genesis 12 through 16 occur over the course of eleven years.
In Genesis 15, Yahweh confirms with Abraham that "he that shall come forth out of thine own bowels shall be thine heir," and Abraham "believed in the LORD; and he counted it to him for righteousness." We would suggest that a few years transpired after this event during which Sarah remained barren. Finally, as recorded in Genesis 16, Sarah suggested that Abraham take Hagar to have a son. This would mean that the events of Genesis 15 would occur somewhere around 2030 AM.
We have proposed that there are 2040 years from Adam to the confirmation of the covenant, and yet so far we have only calculated approximately 2030 years. We believe that the 10 year difference is due to the inaccuracy of using genealogies to track time. Since it is very uncommon for a son to be born on the exact birthdate of his father, there is additional time in days or months between the father's birthday and that of his son. This gap is unaccounted for when using genealogies to measure time.
Let's look at an example. Consider the four generations shown on the chart below.
|Generation||Birth||Age When Son Born|
|Great Grandfather||Oct. 1899||27|
If we calculate the passage of time over these generations by using each father's age at the birth of their son, we would arrive at the following calculation.
1899 + 27 + 39 + 36 = 2001
This would be two years short (2003 - 2001 = 2) over four generations. In some cases, a generation may have a discrepancy of a month or two. In other cases, it could be ten or eleven months difference. Statistically, we would expect an average of 6 months per generation. Over the course of many generations, these discrepancies would add up. Since there was about twenty generations from Adam to Abraham, this would amount to about 10 years. As we add these 10 years to the 2030AM already calculated, we get approximately 2040 years.
The 430 years from the confirmation of the covenant to Abraham until the Exodus is recorded in both the Old and New Testaments.
Exodus 12:40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. 41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.
We would note that the children of Israel were not in Egypt for 430 years, but this time period dates from the time of Abraham and the events of Genesis 15. This timing is confirmed by the Apostle Paul who notes the time from the confirmation of the Abrahamic covenant until the giving of the Law at Sinai.
Galatians 4:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make th e promise of none effect.
430 occurs in several places in the Scriptures. The number 43 is calculated in a similar fashion to the time of Jubilees under the Law.
Jubilees are calculated as: 7 x 7 + 1 = 50.
Forty three is calculated as: 7 x 6 + 1 = 43.
In explaining these numbers, we might equate the numbers to the following concepts:
Jubilee: 7 (Completion of) x 7 (a Cycle of God's
Oath) + 1 (Celebrated)
Forty Three: 7 (Completion of) x 6 (a Cycle of Man) + 1 (Celebrated)
Additionally, 430 is a tenfold multiple of 43, just as the Seventy Weeks prophecy of Daniel 9 is ten times a Jubilee cycle (70 x 7 = 490).
The forty years in which the children of Israel wandered in the wilderness is well documented in Scriptures. We'll provide just one reference although many others exist.
Number 14:33 And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. 34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
Joshua began leading the people at age 80 and continued for 30 years. During this time, the children of Israel entered into the Land of Promise where there was much work to be completed. The nations in the Land had to be conquered, and inheritance given among the tribes.
Certain aspects of the law would not be effective until the children of Israel had received their tribal allotments. One example is the institution of the years of release and the Jubilee cycles, which we will look at later in this chronology. These were based on seven year cycles which would only start once the children of Is rael were in the Land.
Lev. 25:1 And the LORD spake unto Moses in mount Sinai, saying, 2 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.
Additionally, the laws concerning the cities of refuge recorded in Numbers 35 would not come into force until the tribes had received their inheritance. Joshua 20 records the naming of these cities after the Land was subdued.
Joshua also records the conclusion of the national warfare which the children of Israel undertook to cleanse the Land.
Josh. 22:1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, 2 And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you: 3 Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God. 4 And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.
The Scriptures do not give a definitive date as to when all of these events were accomplished. We would like to suggest that 10 years elapsed from Joshua entering the Land until the beginning of the first Jubilee period. This would have given sufficient time for the conquering of the nations and the tribes to settle into an agrarian lifestyle in the Land. As they began planting their crops for the first time, the seven year cycles would begin. We also feel that there is support for this ten year period as we look at the transition from the time of Joshua to the timing of the Judges, which we will consider later on in this chronology.
This 2520 years provide a pattern for the overall 7,000 year Plan of God. We see the first confrontation between the Sons of God and the Sons of Men. We see Yahweh's wrath come upon the people in the time of Noah as well as those of Sodom and Gomorrah, the conduct of both of these being representative of the wickedness of the earth in the latter days. We see the birth of the nations. Nimrod begins Babylon. Asshur builds Nineveh. The Egyptians, the Philistines, the Amorites, the Jebusites, and other nations developed into powerful nations which secured portions in and around the Holy Land. The dukes of Edom develop in the land of Seir.
Concerning the dukes of Edom, we read "And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel" (Gen. 36:31). It appeared as if the Sons of Men were prevailing in the earth.
Yet, Yahweh would not leave Himself without witness, for He preserved a remnant of the righteous from Abel, Seth, Enoch, Noah, Melchizedek, Abraham, Isaac, and Jacob. From this small lineage of faithful men would arise a people for the Name of God. They developed and greatly increased in the bondage of Egypt, at last to be delivered by Yahweh. As they proceeded forth, they were refined in the wilderness, and finally they conquered the nations to take the Land of their inheritance and establish a holy nation based on Yahweh's laws.
We'd like to turn our attention to the second division of the 6,000 years of man's rule. It is a period of 3430 years which is calculated as 70 Jubilee cycles.
This time period began when the tribes of Israel received their inheritance in the Land of Promise, and the years of release (every 7 years) and the years of Jubilee (the year following every 7 cycles of 7 years) started. By establishing the beginning of these cycles, we can determine where we are within the scope of this 3430 year period.
Calculating the time of Joshua's conquering of the Land is challenging because of the need to align the Scriptural record with man's historical record. In this chronology, we place the time of the beginning of the Jubilee cycles around 1416 BC, which is later than many other chronologers. Bro. Thomas placed the time of Joshua around 1580 BC. This difference has a significant bearing when we try to understand the timing of some latter day prophecies.
We'd like to spend some time trying to understand why the Brethren of the 1800's believed that Christ's return was near to their day. By examining their understanding of the Scriptures and comparing timelines, we hope to show that we are still well within the 6,000 years and at the threshold of the Seventh Day.
In comparing the chronologies of Bro. Thomas and other writers of his day with the framework suggested here, the main discrepancy is in how the times of the Judges are determined. To understand the issue, we must turn to two passages of scriptures, one in 1 Kings and the other in Acts.
1 Kings 6:1
And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in t he fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD.
17. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18. And about the time of forty years suffered he their manners in the wilderness. 19. And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. 20. And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
On the surface, these two scriptures seem to provide different durations for the same events. 1 Kings specifies a time period of 480 years from the Exodus until the time of Solomon. In Acts 13, the Apostle Paul is recorded as saying that the times of the Judges was 450 years. If the times of the Judges were indeed 450 years, then the timing of 1 Kings would not work. Adding up the times of the Exodus (40), Joshua (10), Judges (450), Saul (40), David (40) would exceed the 480 years in 1 Kings.
Finding a way to harmonize these passages has been challenging. In fact, the Diaglott has a footnote for Acts 13:20, which reads:
"A difficulty occurs here which has very much puzzled Biblical chronologists. The date given here is at variance with the statement found in 1 Kings vi. 1. There have been many solutions offered, but only one which seems entirely satisfactory, i.e., that the text in 1 Kings vi. 1, has been corrupted, by substituting the Hebrew character daleth (4) for hay (5) which is very similar in form. This would make 580 years (instead of 480) from the exode to the building of the temple, and exactly agree with Paul's chronology."
From this, we learn that some chronologers believed that there must have been an error when the Scriptures were copied, such that the wrong Hebrew character was inserted into the text.
In Chronikon Hebraikon (page 18), Bro. Thomas presented the following chart to explain his understanding of the verses. He equated the 480 years of 1 Kings to be only from the time of Israel's "going out"(their crossing the Jordan under Joshua) until the conclusion of the times of the Judges. In all, he assigns a duration of 604 years to the time period from the Exodus until Solomon began building the temple.
However, we believe that the time period as presented in 1 Kings is correct, and that there were only 480 years from the Exodus to the start of Solomon's temple. Instead of trying to add time to the 1 Kings time period to match the timeline in Acts, we will try to show that the passage in Acts can be aligned with the time period in 1 Kings.
In reasoning out the duration of the times of the Judges, we may ask why it matters. Does it have any affect on the times in which we live?
The following chart shows why it matters. We can think of the 6,000 years as a ruler to measure from Creation to the Kingdom Age. If we can understand the approximate date of Creation, then we should be able to understand the timing of the second coming of Christ and establishment of his Kingdom.
As noted earlier, the Scriptures provide a clear record of the times from Adam to Joshua. Most chronologers would agree that it is roughly 2500 years. By using the historical records of men, the timing of the nation of Babylon through our present day are fairly accurate as well (about 2600 years). The question that many Biblical chronologers differ on is how long were the times of the Judges. (There are also discrepancies in the length of the times of the Kings, but that is generally less of a difference than the times of the Judges.)
If the times of the Judges were long, then Creation occurred earlier. Conversely, if the times of the Judges were shorter, then the C reation would occur later. In similar fashion, the timing of the latter days moves earlier or later depending on the Creation date.
Chronikon Hebraikon (page 9) lists the Creation dates from over a dozen chronologers. These dates range from 5586 BC to 3760 BC with an average around 4600 BC. Bro. Thomas calculated the date of Creation at 4089 BC. If this was correct, then the end of the 6,000 years would have been in 1910 AD. Because Bro. Thomas assigned 604 years from the Exodus to Solomon (based off of his understanding of Acts 13) as opposed to 480 years (from 1 Kings 6), 124 extra years are included in his chronology. This discrepancy effectively moved his understanding of the conclusion of the 6,000 years to the early 1900's instead of being beyond the year 2000.
What proof do we have that 1 Kings 6 is correct, and how would the timeline presented by Paul in Acts 13 agree?
First, we would like to examine the wording in Acts 13. The King James Version states that God "gave unto them judges about the space of four hundred and fifty years." However, other translators provide a different rendering for this verse.
Here is an example from Rotherham's version:
Acts 13:17-20. The God of this people Israel, chose our fathers, and, the people, he exalted, by their sojourn in the land of Egypt,--and, with a high arm, brought he them out of it; 18. And, for the time of about forty years, bare with their manners in the desert; 19. And, overthrowing seven nations in the land of Canaan, gave them their land as an inheritance--about four hundred and fifty years. 20. And, after these things, he gave them judges, until Samuel the prophet.
This version equates the 450 year period to being before the judges. It would extend from the choosing of the fathers until the receiving of Canaan for an inheritance. With this understanding, the passages of 1 Kings 6 and Acts 13 would then fit together as shown in the following chart.
This chart shows the transition from the Exodus until the start of the building of the Temple. The times of the Exodus, the Judges, Saul and David are all included in the 480 years. There would have been about 450 years from the time of Abraham until the times of the Judges as the Apostle Paul testified in Acts 13. The chart also shows the calculation of the 10 years which extended from the entrance of Israel into the Land until their inheritance was accomplished.
Although not specifically mentioned in the Scriptures, we can calculate another 430 period which extended from the inheritance of Israel to the start of the building of Solomon's temple. The Law of Moses specified certain ordinances which could not be followed until Yahweh determined "the place which the LORD thy God hath chosen to put His Name there". The building of the Temple marked the choosing of that place 430 years after the children of Israel received their tribal inheritances.
The second proof of using 480 years from 1 Kings 6 as the correct timing of this period is the number of generations which encompass this time. The Scriptures provide two complete genealogies from the Exodus to David: one from the kingly line of the tribe of Judah and another from the priestly l ine of the tribe of Levi.
The lineage of David has fewer generations during this period than the lineage of Aaron. Because of this, each generation would have had to lived longer in order for the line to extend from the Exodus until the time of Solomon. This extended age is alluded to in a couple of passages.
Concerning Jesse, we read:
1 Sam. 17:12 Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul.
Also, Boaz blessed Ruth because she did not chose to seek a young man.
Ruth 3:10 And he said, Blessed be thou of the LORD, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.
Boaz must have been much older than Ruth.
The following chart is shown to scale. Salmon must have been born in the wilderness. His generation entered into the Land with Joshua. The chart shows that Salmon, Boaz, Obed, and Jesse must have lived on average at least 110 years in order to fully extend from the wilderness to the time of Saul.
If the time from the Exodus until Solomon were extended from 480 years to 604 years, then each generation from Salmon to Boaz would need to average 130 years. This would have been much longer than the typical life expectancy for the times.
Lastly, some chronologers add together the time of each judge along with the time periods of servitude to other nations and arrive at an overall duration of over 400 years for the Judges. However, some of these time periods overlap. For instance, Judges 10:7 records "And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon." The Philistines would bring persecution from the west and the Ammonites from the east. We are told that Israel was subject to the Philistines for 40 years (Judges 13), when both Samson and Eli would have judged Israel. Concurrently with this time, the sequence of Ibzan, Elon, and Abdon could have judged. There are other examples, but the point is that if the times of these individual judges overlapped, then the overall time of the Judges can be condensed from over 400 year to around 325 years.
The chronology of the times of the Kings is a study in and of itself. We will make just a few comments.
First, the reign of the kings of Judah and Israel as recorded in the Scriptures are based on whole years. Judah primarily used a method whereby "if a king died in the middle of a year, the period to the end of that year would be called the 'accession year' and Year 1 of the new king's reign would begin at the new year." (Reference: http://en.wikipedia.org/wiki/The_Mysterious_Numbers_of_the_Hebrew_Kings)
This "accession year" method allows the overall time of the kings to be calculated primarily by adding the succession of each king's reign. (Note: There were differences in how the kings of Judah and Israel performed these calculations. For further study, please consider the book The Mysterious Numbers of the Hebrew Kings by Edwin R. Thiele.)
Secondly, there were some kings of Judah whose reign overlapped with their predecessor. For instance, Jotham's reign was partially concurrent with Uzziah's, because Uzziah became a leper (2 Chr. 25:21). Once these simultaneous reigns are accounted for, the overall time of the kings from the fourth year of Solomon (when he began to build the temple) until the first conquering of Jerusalem by Nebuchadnezzar is approximately 382 years. Note, that reigns of Jehoiachin (3 months), and Zedekiah (11 years) continued after this time until Nebuchadnezzar finally destroyed Jerusalem and completed the captivity of Judah.
An understanding of the Jubilee periods is critical to understanding the latter days. Approximately 3430 years extend from the Nation of Israel inheriting their Land until the coming of Christ. This 3430 year period is calculated as 70 Jubilees (70 x 49 = 70 x 7 x 7 = 3430).
The pattern of sevens is seen extensively in the Law given to Moses. Let's begin with the command regarding their weekly service.
Exodus 35:2 Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.
Besides the weekly ordinance, the children of Israel were to track seven year cycles.
Deut. 15:1 At the end of every seven years thou shalt make a release. 2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORD'S release.
Each seven years marked a year of release every seven years. This seventh year was a time of rest, when the fields were to be left fallow and all debts forgiven and Hebrew slaves were given their freedom. The redemption would be free, and they were to remember the great deliverance provided by the Almighty in bringing his people out of the bondage of Egypt. The people were to open their hands wide unto the poor and needy of the land. Thus, seven is associated with redemption, removal of bondage, and reward to those who labored through the six years.
Lev 25:3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; 4 But in the seventh 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.
This brings us to the week of weeks of years (7 x 7).
Lev. 25:8-13 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. 9 Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. 10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. 11 A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. 12 For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. 13 In the year of this jubile ye shall return every man unto his possession.
In addition to the 7th year cycle of the year of release, the Law of Moses also designated a year of Jubilee which occurred after every 7th year of release. The year of Jubilee would be the first year following the "seven sabbaths of years" (7 x 7 = 49). The fiftieth year would be hallowed and would be marked by the blowing of the trumpets at the day of atonement on the tenth day of the 50th year. As a note, some have questioned whether the 50th year was the first year of the next 7 year cycle or whether it was a separate year inserted between each 49 year period. We feel that the Jubilee was the first year of the next 7th year cycle, because it maintains the consistency of numbering by sevens.
The word Jubilee (KJV "jubile") in the scriptures primarily comes from the Hebrew word yobel.
3104. yo-bale´; or yobel, yob-ale´; apparently from 2986; the blast of a horn (from its continuous sound); specifically, the signal of the silver trumpets; h ence, the instrument itself and the festival thus introduced:-jubile, ram's horn, trumpet.
Yobel is derived from yabal which is defined as:
2986. yabal, yaw-bal´; a primitive root; properly, to flow; causatively, to bring (especially with pomp):-bring (forth), carry, lead (forth).
Through the blowing of the trumpets on the day of atonement, a new year would be brought forth proclaiming liberty, redemption, and restoration.
The Jubilee year is very similar to the year of release and can be viewed as an extension of it. The people and the land were to remain at rest for another year, and Yahweh would provide enough food in the end of the prior sixth year period to last until the year after the Jubilee. The freedom from servitude would have provided relief from bondage for those sold into slavery. What makes the Jubilee distinct from the year of release is its commandment concerning the possession of the land. "In the year of jubile ye shall return every man unto his possession." (Lev. 25:13) "The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. And in all the land of your possession ye shall grant a redemption for the land." (Lev. 25:23-24)
The Jubilee indicated the time in which the land would revert back to its rightful owners. Joshua divided the Land by lot unto the tribes of Israel, and each portion became a possession to each tribe and family according to the provision of God. But, it must be remembered that the land is Yahweh's. The children of Israel were still considered strangers and sojourners. Their possession was conditional. If the land fell into the hands of others, it must, in time, revert back to those to whom it was promised as an inheritance.
Deut. 19:14 Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the LORD thy God giveth thee to possess it.
No one was to alter the landmarks set by Yahweh in establishing the boundaries of His land, nor can anyone alter the inheritance.
While the year of Jubilee is not mentioned specifically anywhere else in the Scriptures outside of the Law of Moses, there is a reference in the time of Hezekiah which would relate to the Jubilee.
2 Kings 19:29-31 And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. 30 And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. 31 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
Isaiah relays a sign to Hezekiah. The remnant of Judah were to allow the fields to lay follow for two years (one for the year of release and one for the Jubilee), afterwards they would plant and eat. This signifying that Jerusalem would be redeemed from the power of the Assyrian host. For Yahweh's own sake, and for the sake of David, the Assyrian would be destroyed never again to come to battle against Jerusalem. The house of Judah would be planted and be fruitful to the Lord once more. Again, we see the Jubilee period associated with redemption of the Land and the salvation of Israel.
How can we determine the cycle of Jubilee years in relation to our day? First, we must establish the cycle of the years of release.
The Hebrew word for release is shemitta (Strongs H8059). Jewish scholars have denoted the modern "Shmita years" as follows:
The first Shmita (release) year in the modern State of Israel was 1951 (5712 in the Hebrew calendar) Subsequent Shmita years have been 1958-59 (5719), 1965-66 (5726), 1972-73 (5733), 1979-80 (5740), 1986-87 (5747), 1993-94 (5754), and 2000-01 (5761). (Wikipedia: http://en.wikipedia.org/wiki/Shmita)
Following the seven year cycle, 2007, 2014, and 2021 would be Shmita years. Since the Jewish years begin on Rosh Hashanah, the next year of release will begin on September 24, 2014 and extend until September 13, 2015.
With the years of release established, we must look for a cycle of seven which equates to the Jubilees. To do this, there are two significant events in the history of Jerusalem which provide guidance in establishing the pattern (7 x 7 + 1).
Given the modern cycle of years of release shown above, we can calculate that there was a year of release from 1916-17. The following Jewish year started at sundown on September 16, 1917 and ended September 6, 1918. Within this year, General Edmund Allenby captured Jerusalem from the Ottoman Empire and entered the city on December 11, 1917. Also, within this time period was the Balfour Declaration on November 2, 1917 when the British government viewed "with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object."
Moving ahead 49 years, we find a year of release in 1965-66. The first year following was from September 14, 1966 to October 4, 1967. During this Jewish year, the Nation of Israel captured Jerusalem on June 7, 1967 during the Six Day War.
Since both of these momentous events occurs in the first year after a year of release and they occurred 49 years apart, we feel confident to say that they must represent the last two Jubilee years.
Looking forward, Sept. 24, 2014 to Sept. 13, 2015 is the next year of release. Thus, the next Jubilee year would be from Sept. 13, 2015 to Oct. 2, 2016.
Not only do we believe that 2015/16 marks the next Jubilee year, but also that this would be the 70th Jubilee as dated from the time of Joshua (1416 BC to AD 2015). We would like to note that the major events that occurred in the last two Jubilee years did not occur immediately at the commencement of the year, but unfolded within the year. If we are correct about the 70th Jubilee period, something significant should occur sometime within this Jewish year as well.
What do we expect in this 70th Jubilee year? Our hope, of course, is that our Lord Jesus Christ will be returned from heaven. We do not kn ow the day nor the hour, but certainly the conditions of the world are ripe for his return. If our Lord does not return at this time, we would at least expect a major event in relation to Israel comparable to the events of 1917 and 1967. We feel that even if the day of Christ's return is not within the Jubilee, a major event will bring the day of his apocalypse very soon afterwards. We also need to be on our guard concerning the next Year of Release (2014/15) which could also bring significant events to pass.
Let us keep our lamps full of oil and be ready to meet the Bridegroom when he comes.
Within our breakdown of the 6,000 years of man's rule, we have covered an initial period of 2520 years which was followed by 3430 years (70 Jubilees). Together, these total 5950 years. The remaining fifty years comprise the period from the return of Christ until the beginning of the Millennial Age (Seventh Day).
To convert today's world, which is comparable to the times of Noah and Lot, into a world where all will know Yahweh from the least to the greatest is going to take time. This transition from the times of the Kingdom of Men into the Kingdom of God will be a mirror of the times in which Israel was brought out of Egypt. We would suggest that the 50 years will be broken into 10 and 40 years. In the times of Moses and Joshua, Israel was brought out of Egypt, purified for 40 years, and then conquered the Land for a 10 year period. In the future, the timelines will be reversed. After Christ gathers and immortalizes his Saints, they will go forth to conquer the Land and redeem natural Israel as part of the 10 year period. Once this period is complete, Christ will reveal himself to his natural brethren who will look on him whom they pierced and mourn. After this, 40 years will be given to conquer all nations, to bring back the entirety of Israel's seed into the Land promised to Abr aham, and to construct the Temple as a house of prayer for all nations.
The Scriptures do not provide the exact duration from Christ's descending until he stands on Mount Zion with his Saints. The 10 years matches the time in which Joshua performed his work of conquering the Land. Also, the explanation of Daniel's 1335 lends support to a 7 to 10 year time period, which we will explain in the next section.
One consideration is the timing of the Jewish New Year. The trumpets were to be blown on the first day of the New Year and also 10 days later on the Day of Atonement. The initial blowing could be typical of the calling of the Saints to judgment, and then 10 years later the calling of the natural Jew to their Messiah.
Forty years is a very familiar time period to Bible students. With Christ having established himself in Jerusalem, this 40 year period will incorporate the expansion of his rule from the first dominion (Israel) to the ends of the earth. Many latter day prophecies will be fully realized during this time period, from the grinding to powder of Nebuchadnezzar's image (Daniel 2) to the casting out of latter day Babylon as a millstone cast into the sea (Revelation 16).
The natural Jew will be gathered as well during this time. The 40 years is alluded to in the following verses:
Micah 7:14-20 - According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things.
Jeremiah 23:5-8 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. 7 Therefore, behold, the days come, saith the LORD, that they shall no more say, The LORD liveth, which brought up the children of Israel out of the land of Egypt; 8 But, The LORD liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.
Ezek. 20:33-36 As I live, saith the Lord GOD, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: 34 And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. 35 And I will bring you into the wilderness of the people, and there will I plead with you face to face. 36 Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.
These 40 years will conclude with the Nation of Israel restored to the Land promised to Abraham, Isaac, and Jacob, and all nations subdued under the hand of Christ. A time of peace can then ensue for a thousand years.
Having presented this sketch of the 6,000 years from Creation to the Kingdom Age, we would now like to turn our attention to the last few verses of the book of Daniel. As we examine the prophecies given to Daniel throughout his life, we are in awe of the power of the Almighty to form and guide the nations in strict adherence to His overall plan for the earth. The scope of the visions is tremendous which includes the succession of the kingdoms of men, the coming of Messiah, and the final unfolding of events in the latter days. But we should not lose sight of the fact that at the heart of this book is the man Daniel himself, who at a v ery young age was taken from his homeland to a foreign land where he stood firm to his convictions before the basest of men. Daniel spent his entire life in service to Almighty, and his faith was rewarded because he was greatly beloved in the sight of Yahweh. Yahweh's care for Daniel was such that angels were sent to explain to Daniel those things that he set his heart to understand.
What is it that Daniel longed for over the entire course of his lifetime? The answer is summed up in one of his prayers.
Dan. 9:16-18 O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. 17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. 18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. 19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
Daniel's desire was to see Yahweh's mercy upon His holy city of Jerusalem, His people forgiven, and the face of Yahweh to shine once more upon His sanctuary. Daniel knew from his study of the works of Jeremiah that seventy years of desolation would come upon Jerusalem through the Babylonian captivity, but when would the Kingdom be restored and Yahweh's spirit come again into his sanctuary?
We feel that the last verses of Daniel 12 provide an answer to this question.
Daniel 12:8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. 11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. 12 Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 13 But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.
In understanding this prophecy, we have three main events which must be identified:
The time of the taking away of the daily sacrifice.
The setting up of the abomination that maketh desolate.
The time of blessings for those that wait and come.
Additionally, we have two time periods to account for:
We believe that the events and time periods of verses 11 and 12 define a single vision which would unfold. The daily sacrifice would be taken away after which 1290 years would elapse before the setting up of the abomination. After the setting up of the abomination, 1335 years would transpire before the great time of blessing.
To understand the vision, we must first ask when was the daily sacrifice taken away. The phrase "the daily sacrifice shall be taken away" in the King James Version seems to indicate that this event was future to Daniel. However, if we examine different translations of this verse, we see that the phrase "shall be" is not consistently used in reference to the taking away of the daily sacrifice.
As an example, here is the same verse translated by Rotherham:
Rotherham: Daniel 12:11 "and, from the time of the taking away of the continual [ascending-sacrifice], and the placing of the horrid abomination that astoundeth, [shall be] one thousand two hundred and ninety days."
We believe that the taking away of the daily sacrifice is a reference to the final ending of the Temple service during the time when Babylon began taking captives in Jerusalem. This time marked the ending of the first Kingdom of God on the earth, as both the King of Judah came under the dominion of Babylon and the Temple service to the LORD ceased. By using this timing, the Almighty would have provided a reference point that Daniel would have known very well. From his position in the court of Nebuchadnezzar, as well as this familiarity with Jeremiah and Ezekiel, Daniel must have known how and when the end came upon his beloved city and sanctuary.
2 Chronicles 36 provides details of how Nebuchadnezzar came against Jerusalem multiple times. He took Jehoiakim captive and "carried of the vessels of the house of the LORD to Babylon" (verse 7). Around a year later, he took Jehoiachin and "brought him to Babylon, with the goodly vessels of the house of the LORD". (The events are also recorded in 2 Kings 25). Ezekiel 10:18 records the departing of the glory of the LORD from the threshold of the house as it was carried away by the cherubim. The precise date of the daily sacrifice being taken away is not given, however we believe that the event would have taken place roughly around the time of Nebuchadnezzar's first or second coming against Jerusalem, roughly 604-600 BC.
We turn our attention now to the setting up of the abomination that makes desolate. To understand this desolation better, let us read the words of Christ.
Matt 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! 38 Behold, your house is left unto you desolate. 39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
In these words of condemnation, Jesus tells the people of Jerusalem that because of their refusal to follow the prophets and rely on the protection of the Almighty, their house was left unto them desolate. What house is he referring to? It is the Temple, the house of the LORD, where Jesus was standing when he told them these things.
Matt. 24:1 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
The desolation would be upon the sanctuary, and as Matthew 24 describes, the desolating power to b egin this process would be the Roman armies as eagles gathered to the carcass. The destruction of Jerusalem and the Temple in 70 AD were but the start of its desolation. Years later in 130AD, Hadrian attempted to build a Temple of Jupiter on Temple Mount, but this and other provocations instigated the Third Jewish Revolt against the Romans. Over the years, there were a few more attempts to build structures on Temple Mount, but ultimately the building which would be established where the sanctuary once stood was the Dome of the Rock.
The Dome of the Rock was constructed between 689 and 691 by the order of Umayyad Caliph Abd al-Malik. (Reference: http://en.wikipedia.org/wiki/Dome_of_the_Rock) As such, there were 1290 years from end of the daily sacrifice around 604-600BC to 689-691BC.
This is the first leg of the prophecy. We would note that while there are many abominations (churches, shrines, mosques, etc.) in Jerusalem today, the Dome of the Rock is the focal point of this prophecy because it overshadows the sanctuary. The diagram below shows the rectangular indentation on the Rock which matches the dimensions of the Ark of the Covenant. Thus, it is believed that the location of the Most Holy Place of the Temple lies directly beneath the Dome.
The Rock inside the Dome of the Rock is the highest point of Mount Moriah. © Leen Ritmeyer http://www.ritmeyer.com/2012/06/30/the-foundation-stone-of-the-temple-in-jerusalem/
No modern day general or politician has been willing or able to remove this structure. When General Edmund Allenby captured the city in 1917, he officially proclaimed martial law over Jerusalem. In doing so, he stated:
"Furthermore, since your city is regarded with affection by the adherents of three of the great religions of mankind and its soil has been consecrated by the prayers and pilgrimages of multitudes of devout people of these three religions for many centuries, therefore, do I make it known to you that every sacred building, monument, holy spot, shrine, traditional site, endowment, pious bequest, or customary place of prayer of whatsoever form of the three religions will be maintained and protected according to the existing customs and beliefs of those to whose faith they are sacred.
Guardians have been established at Bethlehem and on Rache l's Tomb. The tomb at Hebron has been placed under exclusive Moslem control.
The hereditary custodians at the gates of the Holy Sepulchre have been requested to take up their accustomed duties in remembrance of the magnanimous act of the Caliph Omar, who protected that church."
Jerusalem was to be captured, but not cleansed by the British in 1917. Allenby would ensure the rights of all religions within the city. The status quo was preserved.
During the Six Day War in June 1967, Israel fully captured Jerusalem and Temple Mount. Regarding this event, we read:
"On June 7, 1967, Moshe Dayan, Israel's legendary defense minister, arrived at the Temple Mount in Jerusalem, which had been captured hours earlier by Israeli paratroopers. There he saw an Israeli flag unfurled over the Dome of the Rock. Dayan ordered the flag removed, establishing one of the most important principles of Israeli control over Islamic and Arab holy sites: Israel would display self-restraint, respecting the autonomy of Muslim authorities in this realm.
In the ensuing weeks and months, a delicate but stable ecosystem emerged: The keys to all of the gates to the Temple Mount, save one, were left in the hands of the Waqf, the Islamic endowment that administers the site. Access to the Mount was guaranteed to non-Muslims, but no prayer was allowed there except by Muslims. These informal rules of engagement were ones that both Jewish and Muslim religious authorities could accept. Overwhelmingly, rabbinic rulings forbade Jews from ascending to the Mount, lest the sanctity of the Holy of Holies be violated. The Waqf could abide universal access to the site, provided that the exclusivity of Muslim worship was maintained ."
Even with Jerusalem fully within the control of the Nation of Israel, the Dome of the Rock continues to stand on Temple Mount. Its existence has prevented the Jews from any attempts to reconstruct the Temple and fully resurrect the Mosaic system. The fact that this abomination still stands in these last days is according to God's plan.
Daniel 9:26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
"Unto the end of the war" and "until the consummation" show that the Dome will overspread the sanctuary until the very end. Jerusalem's warfare must be accomplished and her iniquity pardoned (Isa. 40:2). The Roman desolating power, as a component of the Kingdom of Men shown in image to Nebuchadnezzar, must be destroyed. This work can only be accomplished by our Lord Jesus Christ.
We now move on to our last time period of 1335.
Since its completion, the Dome has stood for 1323 years, dating from its completion in 691 to 2014. If the building of the Dome is the starting point for the 1335 years, then we add 1335 to 689-691 AD. This provides an endpoint to the prophecy around 2022-2026 AD.
According to our framework, this is toward the end of the 10 year period which begins with the return of Christ and culminates when He stands with the saint s upon Mount Zion.
Thus when we read in Daniel 12:12-13 "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 13 But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.", we understand that at this moment in time everything that Daniel longed for will have come to pass. Jerusalem will be redeemed from the hand of the enemy, the sanctuary will be cleansed, and the people of the land will be turned to their Messiah and their God. The abomination that makes desolate will be removed.
We also note the words of Christ in Matthew 23:39, where he said to the inhabitants of Jerusalem: "For I say unto you, Ye shall not see me henceforth, till ye [Jerusalem] shall say, Blessed is he that cometh in the name of the Lord." Thus, Matthew's "Blessed is he that cometh" refers to Christ, both singularly and in multitude, and is synonymous with the Daniel's "Blessed is he that waiteth and cometh to the 1335 days".
Is. 52:7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! 8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion. 9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem. 10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Truly blessed are those that attain unto that day.
We see then that combining 1290 and 1335 equal 2625. This number represents the time from the fall of the first Kingdom of God until Jesus Christ, the Son of God, takes possession of the city in the Name of Yahweh. Thus, the 2625 concludes with the return of Yahweh's spirit upon the city as manifested in Christ and His Saints. The city will have been overturned thrice, and now He will have come whose right it is to receive the diadem and the crown.
And at that day, Daniel will indeed stand in his lot, never to see desolations or oppressions any more. He will be part of that Kingdom which he described to Nebuchadnezzar: the Kingdom which will never be destroyed. May it be our lot to stand with him and with our Lord in that day.
Even so, come Lord Jesus.