Leviticus 26 (Pro-Daniel) With Outlines and Charts That Demonstrate the Structural, Linguistic and...

7/27/2019 Leviticus 26 (Pro-Daniel) With Outlines and Charts That Demonstrate the Structural, Linguistic and Typological, Con

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RAIN BEFORE THE HARVEST

Leviticus 26 (Proto-Daniel)

With Outlines and Charts That Demonstrate theStructural, Linguistic and Typological, Connexions

Between the Book of Daniel and Leviticus 26

Theodore James Turner

8/23-31/2013

In this series of Lectures I wish to demonstrate that the Book of Daniels structural, linguistic and typological

imagery are derived from the fulfillment of the Prophecy in Leviticus 26, that foreshadows the captivity of both

Israel and Judah, and that the prophecies of Daniel are best understood when seen as prophecies relating to the

completion of the prophecy of Leviticus 26.


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Leviticus 26 in the Book of Daniel

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Lecture Outline

I. Overview of Leviticus 26 and the Book of Daniel (part 1)A. IntroductionB. StructureC. LanguageD. TypologyE. Year /Day PrincipleF. Historical Context

II. Overview of Leviticus 26 and the Book of Daniel (part 2)A. Outline and StructureB. Comparison with Deuteronomy 28C. Conditional ProphecyD. Four lines of ProphecyE. The 70 Year Babylonian CaptivityF. Three-one CombinationG. Overview of ChronologyH. Outline of the Book of Daniel

III. Daniel 1 - 3: Pride of Power (Leviticus 26: 18-20)A. The Beginning of KingdomsB. Test of Appetite (Daniel 1:3-16; Leviticus 26:26; Deuteronomy 8:3; Matthew 4:4; Daniel 12:4)C. Metal Image (Daniel 2)D. Gold Image and the Sunday Law Test (Daniel 3)E. Three-one Combination

IV. Daniel 4 and 5: The Seven Times of Nebuchadnezzar and BelshazzarA. Pride of PowerB. Comparisons with Leviticus 26 and Daniel 4C. Belshazzars PartyD. Writing on the Wall (Daniel 5:24-28)E. Darius the Median (Daniel 5:31)F. The Neo-Babylonian Kings

V. Daniel: 6 and 7: Wild Beasts (Leviticus 26: 21,22)A. Historical Prelude (Daniel 6)B. The Gentile Nations (Daniel 7)C. Rome: Pagan and PapalD. Further Comparisons with Leviticus 26


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VI. Daniel 8: Paganism and Papalism (Leviticus 26: 23-26)A. The Ram and He-goatB. The DailyC. Paganism to Papalism

VII. Daniel 9: The 70 Years Captivity (Leviticus 26: 28-45)A. The Seventy Years of JeremiahB. More Leviticus 26 Parallels

VIII. Daniel 10-12: Day for a Year Prophecy (1260, 1290, 1335)A. Parallels of ProphecyB. The Whole VisionC. The king of the North and Leviticus 26D. Michael Stands UpE. The First Half of Seven TimesF. The Second Half of Seven TimesG. Chart of 1260,1290 and 1335 daysH. Chart of the CaptivityI. Chart of the Seven Times

IX. The Seven Times of Leviticus 26A. IntroductionB. The Starting PointC. Leviticus 26 connected to Isaiah 7D. Conditions in 742 BCE. More DetailsF. The 'Seven Times' of Leviticus 26G. Intensity or Duration?H. The Sabbatical Cycle is a TypeI. The Land Keeps SabbathJ. The 70 Years of JeremiahK. Why did Israel not allow the land to rest?L. How long was Israel under a king?M. When did the 2520 begin?N. Two 2520 PeriodsO. Timeline of the Prophetic MirrorP. Declaring the End from the BeginningQ. A Denominated PeopleR. More parallels to the 2520S. Christs 2520T. Comparison with Nebuchadnezzar's Seven TimesU. Nebuchadnezzar's Seven Times Was Fulfilled as 2520 Literal DaysV. Nebuchadnezzar's 2520 is an Analogue to Judah's 2520W. Belshazzars 2520 is an Analogue to Israels 2520 X. In Conclusion


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I.Overview of Leviticus 26 and the Book of Daniel (part 1)A. Introduction

The book of Daniel and the book of Leviticus are tied together in the Old Testament just as the book of

Revelation and the book of Hebrews are tied together in the New Testament. This week we will be looking at

these connexions between Daniel and Leviticus, specifically the connexions between the prophecy in Leviticus26 and prophecies of Daniel. I propose that Leviticus 26 is a proto-Daniel and that an understanding of the

Prophecy in Leviticus 26 helps us understand the structure, language and typological imagery utilised by Daniel.

Daniels importance for Seventh-day Adventists is understood primarily around the theme of the judgment as

revealed by the cleansing of the sanctuary in heaven, and rightfully so, but when we take into consideration the

historical fulfillment of the captivity of Israel and Judah as predicted by Leviticus 26 and Deuteronomy 28, the

prophecies of Daniel are seen in an even clearer light.

I have provided a number of charts and outlines to help with your individual study throughout this week and

afterwards. The chronology of the captivity is especially problematic and I have spent a disproportionate amount

of time, in preparation for these lectures, upon clarifying (in my own mind) the rational for these dates. This

must be an individual work. These dates will mean nothing to you if you do not struggle with them yourself. In

fact, there is nothing that you will receive of value this week if you do not study it out for yourself.

It is the first and highest duty of every rational being to learn from the Scriptures what is truth, and

then to walk in the light and encourage others to follow his example. We should day by day study the

Bible diligently, weighing every thought and comparing scripture with scripture. With divine help we are

to form our opinions for ourselves as we are to answer for ourselves before God. {GC 598.2}

I will be progressing through the book of Daniel, throughout this week, but will begin by looking at Leviticus 26.

The connexions that exist between these two are not obvious to the casual reader but that does not make them

the less important. The most precious gems do not lie on the surface but can be acquired only by toil and trial.Some have criticised many of the things that we are learning here this week because they feel that they are too

difficult to understand. The understanding of truth is not merely an intellectual exercise but requires obedience.

I present two quotes here at this time, first from Mrs. White and then from William Miller.

The Word of God is to be our spiritual food. "I am that bread of life" (John 6:48), Christ said. . . . The

world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they

have a deeper significance than appears on the surface, and a value beyond their unpretending

appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our

eyes are anointed with the holy eyesalve, we shall be able to detect the precious gems of truth, even

though they may be buried beneath the surface.

Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine

influence. Every day the truth is to be received into the heart. Thus we eat Christ's words, which He

declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of

heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power. Reflecting

Christ p. 111


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The most important rule of all Is that you must have faith. It must be a faith that requires a sacrifice,

and, if tried, would give up the dearest object on earth, the world and all its desires, character, living,

occupation, friends, home, comforts, and worldly honors. If any of these should hinder our believing any

part of God's word, it would show our faith to be vain. Nor can we ever believe so long as one of these

motives lie lurking in our hearts. We must believe that God will never forfeit his word. And we can have

confidence that he that takes notice of the sparrow, and numbers the hairs of our head, will guard the

translation of his own word, and throw a barrier around it, and prevent those who sincerely trust in God,

and put implicit confidence in his word, from erring far from the truth, though they may not understand

Hebrew or Greek. {1842 WiM, MWV1 22.8}

These are some of the most important rules which I find the word of God warrants me to adopt and

follow, in order for system and regularity. And if I am not greatly deceived, in so doing, I have found the

Bible, as a whole, one of the most simple, plain, and intelligible books ever written, containing proof in

itself of its divine origin, and full of all knowledge that our hearts could wish to know or enjoy. I have

found it a treasure which the world cannot purchase. It gives a calm peace in believing, and a firm hope

in the future. It sustains the mind in adversity, and teaches us to be humble in prosperity. It prepares usto love and do good to others, and to realize the value of the soul. It makes us bold and valiant for the

truth, and nerves the arm to oppose error. It gives us a powerful weapon to break down Infidelity, and

makes known the only antidote for sin. It instructs us how death will be conquered, and how the bonds of

the tomb must be broken. It tells us of future events, and shows the preparation necessary to meet them.

It gives us an opportunity to hold conversation with the King of kings, and reveals the best code of laws

ever enacted. {1842 WiM, MWV1 23.1}

This is but a faint view of its value; yet how many perishing souls treat it with neglect, or, what is

equally as bad, treat it as a hidden mystery which cannot be known. Oh, my dear reader, make it your

chief study. Try it well, and you will find it to be all I have said. Yes, like the Queen of Sheba, you will saythe half was not told you. {1842 WiM, MWV1 24.1}

The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank

mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied

with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind.

If these were good, I would make them study the Bible for themselves, and send them out free to do the

world good. But if they had no mind, I would stamp them with another's mind, write bigot on their

forehead, and send them out as slaves! {1842 WiM, MWV1 24.2}

B. StructureThere are many interesting features that are shared between Leviticus 26 and the book of Daniel. The first

relates to the structure. Leviticus presents us with a prophetic mirror in the blessings and curses for obedience

and disobedience, respectively, to Gods sabbatical laws. Leviticus also outlines a progressive chastisement that

occurs four times and parallels the four main lines of prophecy as presented in the book of Daniel. The prophecy

in Leviticus 26 deals specifically with the commencement of the corrective chastisements that God pronounces

upon Israel; Daniel deals with the events around their resolution. It will be demonstrated that the time

prophecies in Daniel are predicated upon an understanding of the sabbatical cycle as a prophetic model for the


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year/day principle. That is, the day-for-a-year prophecies that are presented in the Book of Daniel are

inextricably connected with the prophecies of Leviticus 26 as they relate to the sabbatical cycle in Leviticus 25

and the 70 years rest of the land as prophesied in Leviticus 26:28-35.

C. LanguageIn looking at the language used in Leviticus 26, we see this language utilised again and again in the prophecies of

Daniel. In fact, the use of this language is one of the most salient features of Daniel that reveals its connexion to

Leviticus 26 (this will also be noted in a comparison of the blessings and curses in Deuteronomy 28) and is the

strongest argument that Daniel is an expansion (and fulfillment) of the prophecy in Leviticus 26. Specifically we

will compare the words used in Daniel 4 with the words of blessing in Leviticus 26:2-20, the use of the word

sheba in Daniel 9 and other linguistic ties that are scattered (pun intended) throughout Daniel that derive

meaning by comparing them with Leviticus 26 and Deuteronomy 28.

D. TypologyThe prophetic imagery used in Leviticus 26, as seen in its relationships to the scattering and captivity of ancientIsrael, are not limited to Leviticus 26 and Daniel alone. The symbol of the beast, especially, is used to represent

Gods judgements upon His people by the surrounding Gentile nations, and is seen as the instrument God uses

to correct His people when they have gone astray, but in Daniel we see this theme expanded into an all-

encompassing prophecy that shows both the work of chastisement and its end result. In fact, we will see that all

of the prophecies of Daniel draw their imagery from Leviticus 26 and Deuteronomy 28.

Adventists have made a great deal about the sanctuary imagery used in the book of Daniel and its connexion to

sanctuary service as detailed in Leviticus, and rightfully so, but so much is missed when we ignore the

significance ofallthe imagery that is drawn from Leviticus. This imagery includes the Sabbath, the sabbatical

cycle, the cycle of feasts (not just the Day of Atonement) and the prophecies, not just the sacrificial imageryalone.

E. Year/Day PrincipleIt will be demonstrated that Daniel is dependent upon Leviticus 25 and 26 for the establishment of the year/day

principle. This will be shown by looking at the Sabbatical cycle as the model for the year/day principle in the

fulfilment of the 70 years captivity and how this sets the stage for the various chronological periods that were

utilised by the Millerites in the proclamation of the three angels messages of Revelation 14.

F. Historical ContextAs we look at the prophecies of Daniel we also need not ignore the truths that were revealed to Gods people as

they met their prophetic fulfillment throughout history. The prophecies do not just unveil Gods working in

history but their fulfillment brings an unveiling of truth, or present truth, for this time. The Millerite history

fulfilled many prophecies of Scripture and in the process unveiled many new truths that previously were not

present truth.


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G. Outline of Leviticus 261I. Reminder (26:1-2)

A. False Worship (v. 1)

B. True worship (v. 2)

1. Sabbath Observance (v. 2a)

2. The Sanctuary (v. 2b)

II. Promised Blessings (26:3-13)

A. On Condition of Obedience (v. 3)

B. The Resultant Blessings (vv. 4-12)

1. Sowing and Harvest Blessings (vv. 4-5)

a. Former and Latter Rain (v. 4a)

b. Fruitfulness (v. 4b)

c. Spring and Fall Harvests (v. 5)

2. Safety from the Surrounding Nations (v. 6)

3. Military Might (vv. 7-8)

4. Covenantal Relationship (v. 9)

5. Yearlong Provision (v. 10)

6. Gods Abiding Presence (vv. 11-12)

C. Reminder of Past Deliverance (v. 13)

III. Corrective Punishment for Disobedience (26:14-45)

A. Disobedience (vv. 14-15)

B. Chastisements (vv. 16-38)

1. Natural Results of Disobedience (vv. 16-17)

2.First If/Then Chastisement (vv. 18-20)

a. Chastisement Prolonged for Seven (v. 18)

b. Breaking of the Pride of Power (v. 19a)

1Adapted from The Eschatological Significance of Leviticus 26 William D. Barrick, National ETS, November 19, 1999. pp.3,4


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c. Heaven Iron / Earth Brass (v. 19b)

d. Curse of Land and Trees (v. 20)

3. Second If/Then Chastisement (vv. 21-22)

a. Chastisement Prolonged for Seven (v. 21)

b. Wild Beasts (Gentile Nations) Begin Depopulation of Israel (v. 22)

4. Third If/Then Chastisement (vv. 23-26)

a. Chastisement of Also Seven (vv. 23, 24)

b. Sword to Avenge Quarrel of Covenant (v. 25a)

c. Siege and Pestilence (v. 25b)

d. Captivity (v. 25c)

e. Famine for the Word of God (v. 26)

5. Deportation to Babylon (vv. 27-38)

a. Final Chastisement for Seven (vv. 27-28)

b. Siege of Jerusalem (v. 29)

c. Sanctuaries Destroyed (vv. 30-31)

(1) False Worship Ended (v. 30)

(2) Solomons Temple Destroyed (v. 31)

d. Dispersion - Exile (v. 32, 33)

(1) Land Desolate

(2) People Removed

e. Desertion of the Land (vv. 34-38)

(1) Forced Sabbatical Rest for the Land (vv. 34-35)

(2) The Stricken Remnant (vv. 36-38)

C. Promise of Repentance (vv. 39-45)

1. Israels Acceptance of Retribution (vv. 39-41)

2. The LORDs Acceptance of Repentance (v. 42-43)

3. The LORDs Promise of Return (vv. 44-45)


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II.Overview of Leviticus 26 and the Book of Daniel (part 2)A. Outline and Structure

The book of Leviticus mainly contains a description of the ceremonial enactions of the sanctuary and its services

as it relates to the preparation of an holy people to meet their God, with only the 25th and 26th chapters having

direct prophetic implications.2

Our suggestion is that Leviticus 26 contains the prophetic seed of the propheciesof Daniel (and by implication Revelation as well). The blessings and curses suggest a chiasm, or prophetic mirror,

that is utilised extensively in both Daniel and Revelation. Leviticus 26 is set in the context of the sabbatical cycle

as presented in Leviticus 25. This suggests that the word seven (Heb. sheba) (as applies to the various

chastisements enacted upon ancient Israel for their neglect of the sabbatical law and realised in the various

captivities), used in connexion with prolong (Heb yasaf; more in the KJV, implies a duration that is seen in

the prolongation of the captivities of Israel and Judah that far exceeds their covenantal history, continues into

the Christian age and finds its culmination in the events connected with the Great Advent Awakening . The four

chastisements that are pronounced are corrective and conditional. Later when we look at the book of Daniel,

we will have a greater appreciation for those prophecies as we see their relationship to the prophecy of Leviticus

26. The structure of the book of Daniel is related directly the blessings and curses of Leviticus 26 andDeuteronomy 28. The final section of Leviticus 26 dealing with the 70 year captivity and the reasons for its

2The Book of Leviticus is not noted for its eschatological content. Its theological focus is on holiness. As the people of God,

the Israelites were called to holiness in their worship and in their daily living.

Chapters 17 present the elements of a sacrificial system providing for an outward manifestation of individual and

corporate covenant communion. The chief purpose of the sacrificial system was to exhibit continual fellowship between the

people of the covenant and the God of the covenant.

Chapters 810 define the priestly ministry. The priests were the caretakers of the covenant relationship exhibited in the

sacrificial system.

Chapters 1115 describe the purity Yahweh required of His people in order that surrounding nations might recognizeIsraels identification with Him. The covenant community was summoned to a lifestyle distinct from neighboring nations.

Chapter 16 reveals that the Day of Atonement provided the community with an annual renewal of the covenant. That day

highlighted the sovereign rule of Yahweh over the nation of Israel. The divine Suzerain blessed His covenanted people by

granting them His continued presence among them (16:16; cf. vv. 1-2).

Chapters 1724 prescribe in detail the ordinances by which the covenant community was bound. This legislation affected

their diet, social relationships, religious leadership, calendar, and center of worship. The calendar (chapter 23) focused on

the seventh month with its three major observances (vv. 23-43). Eschatological overtones in the realm of kingship and

kingdom were especially prominent in the New Year celebration (also known as the Feast of Trumpets, vv. 23-25).

Chapters 25 and 26 emphasize the monotheistic and sabbatical principles that were the two great supporting pillars of the

Sinaitic Covenant (cf. 25:5526:3 and Exod 20:2-11). Isaiah 61:1-2 together with Luke 4:16-21 suggests that Leviticus 25

should be read eschatologically. [some] connect Christs quotation of Isaiah 61:1 with Leviticus 25. derr(release) in

Isaiah 61:1 is the same term employed in Leviticus 25:10. It seems quite likely, therefore, that the prophetic description of

the acceptable year of the Lord was partly inspired by the idea of the jubilee year. The messianic age brings liberty to theoppressed and release to the captives. The jubilee, then, not only looks back to Gods first redemption of his people

from Egypt (Lev. 25:38, 55), but forward to the restitution of all things, for new heavens and a new earth in which

righteousness dwells (Acts 3:21; 2 Pet. 3:13).4

The twenty-sixth chapter of Leviticus has been the threefold victim of perpetual neglect: (1) In the synagogue it has been

avoided because of its unpleasant subject matter. (2) In commentaries (past and present, Jewish and Christian) it has been

given sketchy treatment. (3) In materials dedicated to the concept of covenant in the Old Testament its covenant affinities

are rarely discussed. Occasional references, however, demonstrate that some biblical scholars are aware of its significance

in the realm of covenantal studies. The Eschatological Significance of Leviticus 26 William D. Barrick, National ETS,

November 19, 1999. pp.1,2


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duration we will examine further. We will take time to look at the events around its consummation and

culmination more extensively when we look at Daniel 9.

B. Comparison with Deuteronomy 28A comparison of Leviticus 26 with Deuteronomy 28 yields a great deal of fruit.

3

Leviticus 26 Deuteronomy 28

vv. 3-4 If ye walk in my statutes, and keep my

commandments, and do them; Then I will give you rain

in due season, and the land shall yield her increase,

and the trees of the field shall yield their fruit.

v.2 And all these blessings shall come on thee, and

overtake thee, if thou shalt hearken unto the voice of

the LORD thy God.

vv.7-8 And ye shall chase your enemies, and they shall

fall before you by the sword. And five of you shall

chase an hundred, and an hundred of you shall put ten

thousand to flight: and your enemies shall fall before

you by the sword.

v.7 The LORD shall cause thine enemies that rise up

against thee to be smitten before thy face: they shall

come out against thee one way, and flee before thee

seven ways.

v.4 Then I will give you rain in due season, and the land

shall yield her increase, and the trees of the field shall

yield their fruit.

v.12a The LORD shall open unto thee his good

treasure, the heaven to give the rain unto thy land in

his season, and to bless all the work of thine hand.

vv.14-16a But if ye will not hearken unto me, and will

not do all these commandments; And if ye shall

despise my statutes, or if your soul abhor my

judgments, so that ye will not do all my

commandments, but that ye break my covenant: I also

will do this unto you; I will even appoint over you

terror, consumption, and the burning ague, that shall

consume the eyes, and cause sorrow of heart:

v.15 But it shall come to pass, if thou wilt not hearken

unto the voice of the LORD thy God, to observe to do

all his commandments and his statutes which I

command thee this day; that all these curses shall

come upon thee, and overtake thee:

v.19b and I will make your heaven as iron, and your

earth as brass:

v.23 And thy heaven that is over thy head shall be

brass, and the earth that is under thee shall be iron.v.17 And I will set my face against you, and ye shall be

slain before your enemies: they that hate you shall

reign over you; and ye shall flee when none pursueth

you.

v.25 The LORD shall cause thee to be smitten before

thine enemies: thou shalt go out one way against

them, and flee seven ways before them: and shalt be

removed into all the kingdoms of the earth.

vv.25-26 And I will bring a sword upon you, that shall

avenge the quarrel of my covenant: and when ye are

gathered together within your cities, I will send the

pestilence among you; and ye shall be delivered into

the hand of the enemy. And when I have broken the

staff of your bread, ten women shall bake your bread

in one oven, and they shall deliver you your breadagain by weight: and ye shall eat, and not be satisfied.

v.48 Therefore shalt thou serve thine enemies which

the LORD shall send against thee, in hunger, and in

thirst, and in nakedness, and in want of all things: and

he shall put a yoke of iron upon thy neck, until he have

destroyed thee.

3The many similarities between Leviticus 26 and Deuteronomy 28 catapults the former pericope into the same sphere of

significance as the latter. Meredith Kline tantalizingly suggested that the curses of Deuteronomy 28 were anticipated in the

promises and threats in Leviticus (chap. 26). Assuming Mosaic authorship for both pericopes, it is perfectly consistent

with the composition of the Pentateuch to assume that Leviticus 26 was written prior to Deuteronomy 28. It could be

argued, therefore, that the latter passage is an exposition of the former. The Eschatological Significance of Leviticus 26

William D. Barrick, National ETS, November 19, 1999. p. 2


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Most importantly when Deuteronomy 28:48-57 is considered in the light of Daniel 8:23-25, we see a prophecy

that unmistakably refers to the work of Imperial Rome, in the siege and destruction of Jerusalem in the first

century AD that parallels the destruction of Jerusalem by Babylon.

C. Conditional ProphecyThe prophecy in Leviticus 26 is conditional. If Israel is not reformed by these things (the various punishments)

then the various judgements will come upon them. Some have argued that the punishments of Leviticus 26 are

described by an idiom (sevenfold) that implies an increase of intensity to the preceding judgements. We do not

see how this can have any possible meaning, considering that each declaration of judgement brings a new

chastisement. We do see, however, that the chastisements brought to view in Leviticus 26 are progressive and

deal with different aspects of the covenantal promises and/or the structural economy of the nation of Israel.

That is, the seven times curse that is pronounced four times in Leviticus 26 is a corrective answer to what has

gone wrong in each of the structural aspects of Israels place as a nation among nations, specifically, their

kingship, civil laws and cultic practises. God places upon His people conditions that must be met in order to

reverse the course they are on. It is not until the destruction of the city of Jerusalem and its sanctuary that the

seven times curse, which has already begun, can no longer be diverted from its course and must follow to its

full conclusion. This will be seen to have significance as we look later at the various time prophecies in the book

of Daniel.

D. Four lines of ProphecyAs noted above, the seven times curse is pronounced four times in Leviticus 26 and each pronouncement

deals with a different aspect of the Jewish economy.

1. Kingship (symbols used; pride of power, iron, brass, land, trees and fruit)In verses 18-20 we are given the first if/then option. After the natural results of disobedience thatcomes to Gods people through their neglect of the sabbatical cycle Judgement is pronounced upon the

reason for that neglect.

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

prolong your punishing seven] for your sins. And I willbreak the pride of your power; and I will make

your heaven as iron, and your earth as brass: And your strength shall be spent in vain: for your land shall

not yield her increase, neither shall the trees of the land yield their fruits.Lev 26:18-20

This pride was the unnatural affinity that the nation of Israel had for their king. This indeed was their

pride. For northern Israel this was fulfilled by the Assyrian captivity in 723 B.C. (2 Kings 17:1-6). Next are

the symbols of drought which followed heaven as iron, earth as brass that also hearken to the metalimage of Daniel chapter 2, which we will deal with later. For Judah this was fulfilled in 677 BC

2. Dispersion of Gods People(symbols used; wild beasts, cattle and highways)In verse 22 we have the next judgement pronounced; this is described using the symbol of wild beasts.

I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle,

and make you few in number; and your high ways shall be desolate. Lev 26:22


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We will examine the connexion between Daniel 6 and 7 in our sixth lecture on Thursday. For now I will

only note that Daniel 7 does indeed deal with the scattering and trampling down of Gods people that

begins with Babylon.

3. Famine for the Word of God (symbols used; Sword, quarrel, gather, pestilence, staff of bread, ten,women, weight and eat)In verses 25 and 26 we see a symbolic representation of what occurred as the captivity progressed.

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

bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered

together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand

of the enemy. And when I have broken the staff of your bread, ten women shall bake your bread in one

oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. Lev

26:24-26

We will study how this relates to the issue dealt with in Daniel chapter 8.

4. The Siege of Jerusalem, the Destruction of the Sanctuary, the Desolation of the Land, the Scattering ofIsrael and the Sabbatical Rest of the Land

In verses 28-39 we all the previous judgements repeated in plain language but this time no qualifiers are

added. Once the city and sanctuary are destroyed the judgement must run it full duration.

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

And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy

your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and

my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation,

and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and yourenemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will

draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land

enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land

rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your

sabbaths, when ye dwelt upon it. And upon them that are left alive of you I will send a faintness into

their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall

flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon

another, as it were before a sword, when none pursueth: and ye shall have no power to stand before

your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up.

And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the

iniquities of their fathers shall they pine away with them. Lev 26:28-39

E. The 70 Year Babylonian CaptivityVerses 34 and 35 lay the foundation for the fulfilment of a remarkable prophecy that should be well known to

Adventists but which has an origin that is little known. Let us compare some Scripture.


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And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king

of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will

punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the

Chaldeans, and will make it perpetual desolations. And I will bring upon that land all my words which I

have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against

all the nations.Jeremiah 25:11-13

For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and

perform my good word toward you, in causing you to return to this place. Jeremiah 29:10

In the first year of his reign I Daniel understood by books the number of the years, whereof the word of

the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of

Jerusalem.Daniel 9:2

And them that had escaped from the sword carried he away to Babylon; where they were servants to

him and his sons until the reign of the kingdom of Persia: To fulfil the word of the LORD by the mouth of

Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to

fulfil threescore and ten years.2 Chronicles 36:20-21

The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them:

and they shall accept of the punishment of their iniquity: because, even because they despised my

judgments, and because their soul abhorred my statutes.Leviticus 26:43

It is clear that the 70 years of the Babylonian captivity is a direct fulfilment of Leviticus 26:43.

Why did Israel not allow the land to rest?

And Samuel told all the words of the LORD unto the people that asked of him a king. (11) And he said,This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for

himself, for his chariots, and to be his horsemen; and some shall run before his chariots. (12) And he will

appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and

to reap his harvest, and to make his instruments of war, and instruments of his chariots. (13) And he will

take your daughters to be confectionaries, and to be cooks, and to be bakers. (14) And he will take your

fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.

(15) And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his

servants. (16) And he will take your menservants, and your maidservants, and your goodliest young

men, and your asses, and put them to his work. (17) He will take the tenth of your sheep: and ye shall be

his servants. (18) And ye shall cry out in that day because of your king which ye shall have chosen you;

and the LORD will not hear you in that day.1 Samuel 8:10-18

How long was Israel under a king?

"Then shall the land enjoy her Sabbaths - This Houbigant observes to be a historical truthFrom Saul

to the Babylonish captivity are numbered about four hundred and ninety years, during which period

there were seventy Sabbaths of years; for 7, multiplied by 70, make 490. Now the Babylonish captivity


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lasted seventy years, and during that time the land of Israel rested. Therefore the land rested just as

many years in the Babylonish captivity, as it should have rested Sabbaths if the Jews had observed the

laws relative to the Sabbaths of the land. This is a most remarkable fact, and deserves to be

particularly noticed, as a most literal fulfillment of the prophetic declaration in this verse: Then shall the

land enjoy her Sabbaths as long as it lieth desolate, and ye be in your enemies land. May it not be

argued from this that the law concerning the Sabbatical year was observed till Sauls time, as it is only

after this period the land enjoyed its rest in the seventy years captivity? And if that breach of the law

was thus punished, may it not be presumed it had been fulfilled till then, or else the captivity would

have lasted longer, i. e., till the land had enjoyed all its rests, of which it had ever been thus deprived?."

Clarks Commentary.

The Sabbath rest for the land was 70 years because for 490 years the land was unable to keep Sabbath because

of the demands of kingship.

F. Three-one CombinationIn Leviticus 26 we see an example of the 3 -1 Combination. This parallels the three angels messages of

Revelation 14 and the fourth angels repeat of the former messages in Revelation 18. The first 3 chastisements

show a progressive element in God correcting His people. The final judgement that culminates in the Babylonian

captivity places a seal upon this prophecy and sets a pattern that we will see utilised throughout the book of

Daniel.

G. Overview of ChronologyBiblical chronology is one of the most intellectually challenging aspects of Bible study but one that is well worth

the time and effort. Some dates cannot be fixed exactly. We believe that Bible prophecy is important in

interpreting chronology. Once we see the whole picture many of these dates, and their significance, can beclearly seen. We take the Bible as inerrant when it comes to chronology. When there is a discrepancy between

secular history and Biblical chronology, we take the former and not the later to be in error. Some dates may be

off by a year or two (due to over lapping years and attempts to reconcile dates between the Gregorian and the

Jewish lunar calendar) but those dates that are established by the sure word of prophecy are anchors that

cannot be moved.


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FROM THE FALL OF SAMARIA TO THE END OF THE EXILE 742 BC to 537 BC4

NAME OF KING OR EVENT DATE BC

1st Ahaz (Isaiah 7:8,9) 742

Israel begins to be taken captive. (2 Kings 15:29) 741

Shalmaneser (2Kings 17:3) 729

Hezekiah's 1st regnal year (2Kings 16:20) 728

Fall of Samaria (2 Kings 17:1-6) 723

Sennacherib's invasion (2Kings 18:13) 715

Siege of Jerusalem (2Chronicles 32:1) 710

1st Manasseh (2Kings 20:21-21:2) 699

22nd

Manasseh (2Chronicles 33:11) 677

Amon (2Kings 21:18,19); 644

Josiah (2Kings 21:24,26); 642

Jehoahaz (2Kings 23:30,31) 611

1st Jehoiakim (2Kings 23-34-37) 610

3rd Jehoiakim, 1st Nebuchadnezzar (Daniel 1:1) 607

4th Zedekiah (Jeremiah 51:59-64) 597

11th Zedekiah (Jeremiah 1:3; 39:2; 52:5) 590

Nebuchadnezzar dies; Jehoiachin released by Evilmerodach (Jeremiah 52:31) 565

1st Cyrus - end of exile (Ezra 1:1-11) 537

Initial Assyrian Captivity of Israel (the Northern Tribes) 741 B.C. (2 Kings 15:29) Tiglath-pileser III (Assyrian king from 745-727 B.C.) marched against King Pekah of Israel, and King Rezin

of Syria because they made war against his vassal, King Ahaz of Judah. He punished Israel by carrying

some of their people into exile (2 Kings 16:7-9)

4Adapted from TOWARDS A BIBLICALLY INERRANT CHRONOLOGY by ALAN MONTGOMERY, B.Sc.(Hon)


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Final Assyrian captivity of Israel 723 B.C. (2 Kings 17:1-6) Israel was destroyed and taken after a three year siege by Shalmaneser V, king of Assyria from 729-723

B.C.

Egypt Conquers Judah 610 B.C. 2 Kings 23:29-37, 2 Chron. 35:20-27 490 years are between the establishment of the Kingship (Saul) until the first year of the captivity that

Daniel took part in. Before that, in 610 B.C. Judah, the southern kingdom was taken over by the

Egyptians. Egypt, which is south west of Judah, was marching past Judah to assist Assyria in a war.

However, Judah's king foolishly refused to let them by and attacked them. Judah lost and Egypt made

them a colonial state and killed Judah's foolish king. The Jews then anointed Jehoahaz king, but Egypt

exercised her sovereignty over Judah; in three months they replaced Jehoahaz with Jehoiakim.

Captivity of Manasseh in 677 BC occurred in the 22nd year of his reign and then the government of thekingdom of Israel was completely broken for the first time, when the captains of the host of Assyria

came to Jerusalem and took it; and took Manasseh among the thorns, and bound him with fetters, and

carried him to Babylon. (2 Chron 33:11. See also Jer 15:4.) Previous to that Israel had sometimes been

oppressed by her enemies, and sometimes Judah; but one or the other of the two kingdoms remained

independent up to that time, when both were carried away captive, and the pride of their power was

broken.

Initial Babylonian Captivity of Judah (the Southern Tribes) 607 B.C. (Daniel 1:1-7) In 607 B.C. the Babylonians, led by Nebuchadnezzar the crown prince came from the north, attacked,

and defeated Egypt at the battle of Carchemish. (2 Ki. 24:1-7) The same year Nebuchadnezzar was madeking of Babylon. He reigned from 607-565 B.C.

After the battle of Carchemish, Nebuchadnezzar, as crown prince of Babylon, advanced to Jerusalem andthen quickly left for Babylon to be crowned king when his father died. Then he returned to Jerusalem.

Nebuchadnezzar spared King Jehoiakim, who had rebelled against him when he left to be made king.

However, Nebuchadnezzar carried off several of the princes of Judah, among them was Daniel,

Shadrach, Meshach, and Abednego. The captivity of Israel lasted 70 years. (This count starting from

Nebuchadnezzar's initial defeat of Egypt and Judah in 607 B.C.)

Second Babylonian Captivity of Judah 597 B.C. (2 Kings 24:1-16) In 597 B.C. Jehoiakim, the king of Israel rebelled against Babylon a second time. Nebuchadnezzar

returned to Jerusalem and miserably defeated Jehoiakim and Israel. Because of this rebellion

Nebuchadnezzar ransacked Jerusalem and many other major cities as Jeremiah had prophesied.

Nebuchadnezzar killed many Jews. He also took around 10,000 selected captives. Ezekiel, the prophet

was among the captives.


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Third Babylonian Captivity of Judah 590 B.C. (2 Kings 24:20-25:21 and Jer. 39:1-10) King Zedekiah took an oath of allegiance to the Babylonian monarch but soon became disloyal. So

Nebuchadnezzar besieged the city from 10 January 590 to 9 July 589 B.C. Approximately eighty

distinguished leaders of the community were executed. The royal palace and the city were set on fire,

and the survivors (except the poorest of the land) were taken into captivity.

Final Babylonian Captivity of Judah 583 B.C. The books of 2 Kings 25:22-26, Jeremiah 40-44, and Esther 1-10. This part of the captivity was caused by the rebellion of the remaining Hebrews of strong anti-

Babylonian feeling. They fled to Egypt, forcing Jeremiah, who had been given special consideration by

Nebuchadnezzar, to accompany them. It is thought that 70,000 Jews were taken into captivity.

Assyrian Captivity of the Two Kingdoms circ. 539 B.C. Haggai & Zechariah The book of Esther states that some Jewish captives in Assyria were living "in the citadel of Susa" an

Assyrian capital. As far back as the fall of the northern kingdom in 722-721 B.C., Israelites had been

exiled among the cities of the Medes (2 Kings 17:6). After the conquest of Babylon by King Cyrus of

Persia in 539 B.C., some of the Jewish population taken there by the Babylonians (605-586) probably

moved eastward into the cities of Medo-Persia. Only 50,000 returned to Israel in the restoration of 538

(Ezra 2:64-67). The presence of a large Jewish population in Medo-Persia is confirmed by the discovery

of an archive of texts in Nippur (southern Mesopotamia) from the period of Artaxerxes I (465-424) and

Darius II (424-405). This archive contains the names of about 100 Jews who lived in that city. Some had

attained positions of importance and wealth. Similar Jewish populations are probable in many otherMedo-Persian cities.

Judah's First Return From Exile to Jerusalem - 537 B.C. (Ezra 1:1-4) Cyrus, the Persian king, destroyed theBabylonian Empire and in the same year issued a decree permitting the Jews to return to their native

land. As many as wished to could return, and the temple could be rebuilt partially financed by the royal

treasury. The temple vessels also were returned. The number of those returning was 49,697, and were

led by Zerubbabel.

Judah's Second Return From Exile to Jerusalem - 457 B.C. Ezra 7-10 This return took place under Artaxerxes 1, king of Persia from 464-424 B.C., and was led by Ezra.

Finances for the journey were provided by the royal treasury and the people were allowed to have their

own judges. The group numbered about 5500 men and women, besides 38 Levites and 220 servants of

the temple.

Judah's Final Return From Exile 444 B.C. Nehemiah 1-2


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H. Outline of the Book of DanielI. Daniel's training in Babylon (Chapter 1)

A. The siege and captivity of Jerusalem (1:1-2)

B. The separating and training of select captives (1:3-5)

C. Introduction of Daniel and Hananiah, Mishael and Azariah (1:6-7)

D. Daniel and friends resolve not to defile themselves (1:8-14)

E. Daniel and friends are blessed physically, mentally, and spiritually (1:15-21)

II. Nebuchadnezzar's dream of the great statue (Chapter 2)

A. Nebuchadnezzar is troubled by his dream; asks wise men to interpret (2:1-3)

B. Wise men are unable to give interpretation (2:4-11)

C. In his anger, Nebuchadnezzar pronounces death sentence (2:12-13)

D. Daniel pleads for time and prays for answer (2:14-18)

E. Daniel receives interpretation and gives thanks to God (2:19-23)

F. Daniel requests audience with Nebuchadnezzar (2:24-26)

G. Daniel glorifies God (2:27-30)

H. Daniel relates dream of an enormous statue and a rock (2:31-35)

I. Daniel interprets dream (2:36-45a)

J. Nebuchadnezzar honors Daniel and his God; promotes him and his friends

(2:45b-49)

III. Nebuchadnezzar's golden image and the fiery furnace (Chapter 3)

A. Nebuchadnezzar builds a statue (3:1-3)

B. All people are commanded to bow and worship (3:4-7)

C. Hananiah, Mishael and Azariah refuse (3:8-12)

D. Nebuchadnezzar becomes angry; offers them a second chance (3:13-15)

E. Hananiah, Mishael and Azariah refuse to serve other gods; they trust to the true

God (3:16-18)

F. Nebuchadnezzar heats furnace seven times hotter; he has them thrown in (3:19-

23)

G. Hananiah, Mishael and Azariah survive, accompanied by one like the "son of the

gods" (3:24-27)

H. Nebuchadnezzar acknowledges their God; he promotes Hananiah, Mishael and

Azariah (3:28-30)

IV. Nebuchadnezzar's dream of a tree (Chapter 4)

A. Nebuchadnezzar testifies of the sovereignty of God (4:1-3)

B. Nebuchadnezzar seeks interpretation of his dream of a tree (4:4-8)

C. Nebuchadnezzar relates the dream (4:9-18)

D. Daniel interprets the dream (4:19-27)

E. The dream is fulfilled (4:28-33)

F. Nebuchadnezzar repents, glorifies God, and is restored (4:34-37)

V. Belshazzar and the writing on the wall (Chapter 5)

A. Belshazzar calls for temple vessels and desecrates them at a feast for a

thousand officials (5:1-4)


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B. Hand writes on wall (5:5-6)

C. Wise men are called to interpret (5:7-9)

D. Finally Daniel is called (5:10-16)

E. Daniel interprets the dream (5:17-28)

F. Daniel is rewarded and Belshazzar is slain (5:29-31)

VI. Daniel in the den of lions (Chapter 6)

A. Darius appoints 120 Satraps and three administrators (6:1-3)

B. Some resent Daniel and plot against him (6:4-5)

C. They convince Darius to pass a law prohibiting prayer to any but the king for

thirty days (6:6-9)

D. Daniel continues his practice of praying three time a day (6:10)

E. Daniel is accused and brought before Darius (6:11-14)

F. The law is unalterable; Daniel is thrown to the Lions (6:15-18)

G. God protects Daniel; the accusers are destroyed (6:19-24)

H. Darius gives recognition to Daniel's God (6:25-27)

I. Daniel prospers (6:28)

VII. Daniel's dream of the four beasts (Chapter 7)

A. In the first year of Belshazzar, Daniel had a vision (7:1)

B. Daniel relates the vision of four beasts and God's judgment (7:2-14)

C. The interpretation of the vision (7:15-28)

VIII. Daniel's vision of the ram and the goat (Chapter 8)

A. In the third year of Belshazzar, Daniel had a vision (8:1)

B. Daniel relates the vision of the ram and the goat (8:2-14)

C. The interpretation of the vision (8:15-27)

IX. Daniel's prayer of repentance and the vision of the seventy sevens (Chapter 9)

A. In the first year of Darius, Daniel reads the prophet Jeremiah (9:1- 3)

B. Daniel's prayer of repentance for the sins of Israel (9:4-19)

C. The vision of the seventy sevens (9:20-27)

X. Daniel's vision of a "man" (Chapters 10-12)

A. In the third year of Cyrus, Daniel receives a revelation while fasting (10:1-3)

B. The vision of the glorious "man"; Daniel has no strength (10:4-9)

C. The "man" strengthens Daniel and speaks to him; Daniel is highly esteemed

(10:10-11:1)

D. The kings of the North and South (11:2-35)

E. The king who exalts himself (11:36-45)

F. The time of distress (12:1-4)

G. The end of the prophecy and the fulfillment of the vision (12:5-13)

In the terrible judgments brought upon the ten tribes, the Lord had a wise and merciful purpose. That

which he could no longer accomplish through them in the land of their fathers, he would seek to

accomplish by scattering them among the heathen.RH Feb 19, 1914


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III.Daniel 1 3: Pride of Power (Leviticus 26: 18-20)A. The Beginning of Kingdoms

The origin of kingship and kingdoms begins with the Old Babylonian or Assyrian Empire. This kingdom was built

in opposition to the Kingship and Kingdom of God. Nimrod was a mighty hunter against the LORD and founded

his kingdom upon the principles of self-exhaltation and usurpation that Satan developed during his rebellion inheaven.

And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before

[against] the LORD: wherefore it is said, Even as Nimrod the mighty hunter before [against] the LORD.

And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

Out of that land [he ] went forth [into] Asshur [Assyria], and builded Nineveh, and the city Rehoboth, and

Calah, and Resen between Nineveh and Calah: the same is a great city.Gen 10:8-12

Nimrod was the first to establish an empire and asserted himself, through the power of the state nad false

religion, above other men.

In this first peopling of the earth, the government was that of the individual. The associations were

those of the family, or the enlarged family -- tribes; and the government was of the individual -- self-

government. There a Society, but no State. The earth was free to all: there were no territorial lines. But

apostasy grew and prevailed. And as apostasy grew, despotism in man inevitably grew and asserted

dominion over others. This culminated in Nimrod's ambition -- the ambition not only for kingship, but for

empire; not only the establishment of a kingdom of single government, but also the expansion of single

government into widespread dominion. Thus arose the State: territorialism, and imperialism. Men were

made subject to power merely because they happened to be in the territory claimed by the would-be

monarch. This meant conquest and oppression; because God had created mankind free, and to be free:

and even in his apostasy the love of freedom is in him. But in the presence of monarchism andimperialism, this freedom of man never could be recognized or have any place: it must be ruthlessly

crushed out in order that monarchy and empire, the one-man power of the world, might prevail and be

duly honored. This is how it is that Nimrod was a mighty hunter before the Lord: not merely a hunter of

wild beasts, but more a pursuer and crusher of men; and, therefore, a more exact translation of the

original expression reads, "He was an over-bearing tyrant in Jehovah's sight."1904 A. T. Jones, Empires

of the Bible p. 17

In Daniel 1:1-2 it says, In the third year of the reign of Jehoiakim king of Judah [607 BC] came Nebuchadnezzar

king of Babylon unto Jerusalem, and besieged it andhe carried into the land of Shinar to the house of his

god [the vessels from Solomons temple]; and he brought the vessels into the treasure house of his god.

B. Test of Appetite (Daniel 1:3-16; Leviticus 26:26; Deuteronomy 8:3; Matthew 4:4; Daniel 12:4)The test of appetite that Daniel, Hananiah, Mishael, and Azariah was not some arbitrary event but is tied to the

corrective purpose of the chastisements that came upon Israel through the Babylonian and subsequent

captivities. In fact, the test before the king of Babylon where they are found to be ten times wiser is also an

earnest of the undoing of the curse that happens at its end when the famine for the word of God (ten women

baking bread in one oven) is reversed when the book of Daniel in unsealed during the Millerite movement.


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C. Metal Image (Daniel 2)Nebuchadnezzarsdream in Daniel chapter two is well known to Adventists and is the most prominent image on

the 1843 and 1850 charts. This is foundational Adventism but is usually only dealt with superficially during

evangelistic series. The Iron and the brass in the image hearken back to the iron and brass of Leviticus 26:19 and

gold, silver and brass were both used extensively in the Hebrew sanctuary. The kingdoms progression from goldto miry clay demonstrates the moral and spiritual decay that existed as these kingdoms grew in power and

extent. Nebuchadnezzar is the head of gold. His conversion is an important feature of the captivity that

occurred to Judah and stands in contradistinction to the rejection of God by his grandson Belshazzar, as we will

note later.

D. Gold Image and the Sunday Law Test (Daniel 3)Nebuchadnezzars recognition of the God of Heaven, after Daniel interprets his dream, is only partial. The

erection of an image made entirely of gold is an act of defiance against the God whose power he had previously

extoled. The image on the plains of Dura, and the fiery test that Daniels three companions must endure, is a

type of the Sunday law test; a counterfeit to what God has declared is urged upon us. In the light of Leviticus 26,

we see also the remedy to the captivity and it is another example of the tests that Gods people must endure to

reform them from their previous sins.

E. Three-one CombinationThe three-one combination is throughout scripture and is made manifest in tests, prophecies, decrees, kings,

messages, etc. and places emphases upon the certainty of an event, gives confirmation, presents connexions to

another three-one combination, presents a parallel, etc. The three Hebrew worthies in the fiery furnace with

the fourth standing in their midst like the Son of God is but an example. Its pattern is realised most clearly for

Seventh-day Adventists in the three angels messages of Revelation 14 with the fourth angels message beingadded as it swells to a loud cry. Often these groups of three (Christs three tests in the wilderness began his

ministry (Matthew 4:1-11); three denials by Peter before Jesus crucifixion (Matthew 26:34, 74); followed by the

three tests put to Peter by Christ after the crucifixion (John 21:15-18)) are not followed immediately by a fourth

but still tie together, start or end events, that are later tied with a fourth. Three one combinations are like links

in a chain and should be noted when possible, as they can shed light upon a passage of study. We noted the

three-one combination in the four seven times with the fourth repeating many of the elements of the first

three and establishing a point of no return by its fulfilment.


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IV.Daniel 4 and 5: The Seven Times of Nebuchadnezzar and BelshazzarA. Pride of Power

Nebuchadnezzar at this point of his experience had witnessed the LORDs working through his servant Daniel in

revealing his dream and its meaning, he had witnessed the deliverance of Daniels three friends in the fiery

furnace but still he remained unconverted. He describes the events that led to him becoming a true follower ofJehovah in his own words, Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all

the earth; Peace be multiplied unto you. I thought it good to shew the signs and wonders that the high God

hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an

everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine

house, and flourishing in my palace. (Dan 4:1-4) He then goes on to describe a dream that is surprisingly

similar in language to Leviticus 26:3-22. A comparison of the two chapters yields remarkable results. The

prophecy in Daniel is literally fulfilled by Nebuchadnezzar; that is, he experienced seven literal years of

judgement. Some try to expand this prophecy as day-for-a-year but we do not see how this is possible. This

judgement came upon Nebuchadnezzar and cannot in anyway apply to the Jews or Gods people in the last days.

At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and

said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my

power, and for the honour of my majesty? While the word was in the king's mouth, there fell a voice

from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.

And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make

thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High

ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing

fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body

was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds'

claws. And at the end of the days [2520 literal days]I Nebuchadnezzar lifted up mine eyes unto heaven,and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him

that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to

generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his

will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say

unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my

kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto

me; and I was established in my kingdom, and excellent majesty was added unto me.Daniel 4:29-36

At the end of Nebuchadnezzars 2520, his reason is returned to him. He is now a follower of the true God.

Gods chastisement did its work.

We do have some lessons to learn from this chapter, however. First, Nebuchadnezzars seven times is an

analogue for the seven times that comes upon Israel. We will note these later as we come to the end of the

week. For now, we see that the experience of Gods people, their chastisement has a purpose and that it is

directed by God being tied together with the work that He seeks to accomplish with the Gentile nations.

Secondly, the similarity of language cannot be an accident. We need to dig deeper than we have in the past. We

cannot ignore what God has drawn our attention to. What is the significance? We will see this as we continue

through our study. Next let us look at these parallels.


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B. Comparisons between Leviticus 26 and Daniel 4A COMPARISON of THE SYMBOLS, LANGUAGE AND CONCEPTS THAT ARE USED IN NEBUCHADNEZZAR'S

PUNISHMENT IN DANIEL 4 WITH THE SYMBOLS, LANGUAGE AND CONCEPTS USED IN LEVITICUS 26.

LEVITICUS 26 DANIEL 4

'SEVEN TIMES' IS MENTIONED FOUR TIMES. 'SEVEN TIMES' IS MENTIONED FOUR TIMES.

PRIDE OF YOUR POWER IS NOT THIS GREATBABYLON THAT I HAVE BUILT FOR

THE HOUSE OF THE KINGDOM BY THE MIGHT OF MY

POWER AND FOR THE HONOUR OF MY MAJESTY?

HEAVEN AS IRON, AND YOUR EARTH AS BRASS A BAND OF IRON AND BRASS, IN THE

TENDER GRASS OF THE FIELD; AND LET IT BE WET

WITH THE DEW OF HEAVEN, AND LET HIS

PORTION BE WITH THE BEASTS IN THE GRASS OF THE

EARTH:

FOR YOUR LAND SHALL NOT YIELD HER INCREASE,

NEITHER SHALL THE TREES OF THE LAND YIELD

THEIR FRUITS.

THE TREE GREW, AND WAS STRONG, AND THE

HEIGHT THEREOF REACHED

UNTO HEAVEN, AND THE SIGHT THEREOF TO THE END

OF ALL THE EARTH: THE LEAVES THEREOF

WERE FAIR, AND THE FRUIT THEREOF MUCH,

I WILL ALSO SEND WILD BEASTS AMONG YOU LET HIS PORTION BE WITH THE BEASTS

I WILL SCATTER YOU AMONG THE HEATHEN SCATTER HIS FRUIT

CUT DOWN HEW DOWN

BANDS BAND

BEASTS (2) BEAST, S (8)

BRASS BRASS (2)

EARTH EARTH (8)

ENEMY, IES (6) ENEMIES

FIELD FIELD (4)

FRUIT, FUL, S) (3) FRUIT (3)

HEAVEN HEAVEN, S (14)

IRON IRON (2)

PRIDE PRIDE

SCATTER SCATTER

TREES (2) TREE (6)

What are we to make of this? Some have mistakenly tried to apply the seven times in Daniel for in a day-for-a-

year fashion. Starting with Babylons rise in 607 BC they then count seven symbolic years or 2520 literal years

and come to 1914. The reasons for applying prophecy must be clear. We cannot just take an arbitrary starting

date and try to get it to apply. There must be a consistent rational. There must be many witnesses that agree

and point to the same event. After the Millerite movement broke into factions, there were many theoretical

attempts to apply the seven times of both Leviticus 26 and Daniel 4 to events in Jewish history. These were

misguided and weakened any real value that could be derived from an understanding of Leviticus 26 and Daniel

4. It is our view that there is light in studying these things but it must be consistent with the truths that God has


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revealed in the past. After 1844, there can be no new dates. We reject any type of time-setting that can be

derived from a study of the seven times in Leviticus 26 or Daniel 4.

C. Belshazzars PartyBelshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.

Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father

Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his

wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken

out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives,

and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass,

of iron, of wood, and of stone. Daniel 5:1-4

This act of defiance by Belshazzar has further implications in regards to the meaning of the downfall of Babylon

and ofNebuchadnezzars seven times. His actions are in contrast to the repentance andconversion of his

grandfather. They typify the captivity of northern Israel. Before judgement is pronounced Daniel reminds

Belshazzar of the judgement that led to his grandfathers repentance. This leads us to conclude that both

Judgments reveal something of the judgements that had been enacted upon Israel by their captivities but are

not to be applied in any other way than to the Persons of Nebuchadnezzar and Belshazzar and the kingdom of

Babylon.

Before Daniel interpreted the writing on the wall of the king's palace, he rehearsed the experience of

Nebuchadnezzar before Belshazzar. "Then Daniel answered and said before the king, Let they gifts be to

thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to

him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and

majesty, and glory, and honor: and for the majesty that he gave him, all people, nations and languages,

trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whomhe would he set up; and whom he would he put down. But when his heart was lifted up, and his mind

hardened in pride, he was deposed from his kingly throne, and they took his glory from him: and he was

driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild

asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that

the most high God ruleth in the kingdom of men, and that he appointeth over it whomsoever he will. And

thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up

thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou

and thy lords, thy wives and thy concubines, have drunk wine in them: and thou hast praised the gods of

silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose

hand thy breath is, and whose are all thy ways, hast thou not glorified: then was the part of the hand

sent from him; and this writing was written. And this is the writing that was written, Mene, Mene, Tekel,

Upharsin. This is the interpretation of the thing: Mene; God hah numbered thy kingdom, and finished it.

Tekel;' Thou art weighed in the balances, and art found wanting. Peres; Thy kingdom is divided, and

given to the Medes and Persians." {YI, November 9, 1893 par. 6}


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D. Writing on the Wall (Daniel 5:24-28)In interpreting the writing on the wall Daniel recognised something that should have been obvious to Belshazzar.

The language was Chaldean. The words were plain but it required spiritual insight to recognise their

significance. The words mene, mene, tekel ,upharsin are merely a way of writing 126 shekels. Daniel also

applies the root meanings of the words in his explanation. Mene is 50 shekels but the root meaning is tonumber. Tekel is merely Chaldean for shekeland has the root meaning to weigh. Peres is half a mene and

means to divide. Of further significance, there are 20 gerahs to a shekel(Exodus 30:13).The 126 shekels that are

written are the wall are 2520 gerahs, the same number of days that Belshazzars grandfather spent in his

chastisement as a wild animal.

E. Darius the Median (Daniel 5:31)The swift judgement and the manner in which it occurred was a fulfilment of prophecy. I refer now to Jamieson

Fausset and Brown Commentaryon Daniel 5:31.

Darius the Median that is, Cyaxares II, the son and successor of Astyages, 569-536 b.c. ThoughKoresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is

mentioned here; but Dan_6:28 shows Daniel was not ignorant of Cyrus share in the capture of Babylon.

Isa_13:17; Isa_21:2, confirm Daniel in making the Medes the leading nation in destroying Babylon. So

also Jer_51:11, Jer_51:28. Herodotus, on the other hand, omits mentioning Darius, as that king, being

weak and sensual, gave up all the authority to his energetic nephew, Cyrus [Xenophon, Cyropaedia, 1.5;

8.7].

F. The Neo-Babylonian KingsA brief note regarding the chronology of the Neo-Babylonian kings may be of interest. The evidence is very

sketchy and incomplete. Very little archeological information exists regarding the rulers of the period in Babylon

and what does exist is fragmented. The reigns of the Neo-Babylonian kings, according to Berossus and Ptolemy,

are as follows, not counting accession years:

YEARS OF REIGN ACCORDING TO: BEROSSUS PTOLEMY B.C. DATES

Nabopolassar 21 years 21 years 625 - 605

Nebuchadnezzar 43 years 43 years 604 - 562

Evil-merodach 2 years 2 years 561 - 560

Neriglissar 4 years 4 years 559 - 556

Labashi-Marduk 9 months -- 556

Nabonidus 17 years 17 years 555 539

The problems with this list in comparing it with the accounts in the book of Daniel are these. First, where is

Belshazzar? How do we account for the 604 BC date for Nebuchadnezzar if the captivity of Daniel occurred in

607 BC? 604 to 539 is only 65 years not 70. Belshazzar was the son of Nabonidus and was co-regent with his

father when Cyrus army took Babylon. Nebuchadnezzar was co-regent with his father in 607 BC when Daniel

was taken captive. In dating Cyrus first year as 537, and marking this as the ending of the Babylonian captivity, I

have followed the suggestions ofothers that Darius the Medes first year is followed by his nephew Cyrus first

year. That is, in Daniel 9:1, when Daniel receives the vision of the 70 weeks, this is one year prior to the ending


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of the 70 year captivity. We reject the 539 BC date as is does not accord with the Bible nor Bible prophecy.

Instead of trusting a sketchy secular history that reconstructs dates based upon suppositions, we trust that

Daniel himself is aware of the number of years that he has been in captivity and that the 70 year captivity is

indeed 70 years.

The Lord called out His people Israel and separated them from the world that He might commit to them

a sacred trust. He made them the depositaries of His law, and He designed, through them, to preserve

among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark

places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to

serve the living and true God. Had the Hebrews been true to their trust, they would have been a power in

the world. God would have been their defense, and He would have exalted them above all other nations.

His light and truth would have been revealed through them, and they would have stood forth under His

wise and holy rule as an example of the superiority of His government over every form of idolatry. {5T

454.2}

But they did not keep their covenant with God. They followed after the idolatrous practices of other

nations, and instead of making their Creator's name a praise in the earth their course held it up to the

contempt of the heathen. Yet the purpose of God must be accomplished. The knowledge of His will must

be spread abroad in the earth. God brought the hand of the oppressor upon His people and scattered

them as captives among the nations. In affliction many of them repented of their transgressions and

sought the Lord. Scattered throughout the countries of the heathen, they spread abroad the knowledge

of the true God. The principles of the divine law came in conflict with the customs and practices of the

nations. Idolaters endeavored to crush out the true faith. The Lord in His providence brought His

servants, Daniel, Nehemiah, Ezra, face to face with kings and rulers, that these idolaters might have an

opportunity to receive the light. Thus the work which God had given His people to do in prosperity, in

their own borders, but which had been neglected through their unfaithfulness, was done by them in

captivity, under great trial and embarrassment. {5T 455.1}

God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the

mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from

the churches and from the world to bring them into a sacred nearness to Himself. He has made them the

depositaries of His law and has committed to them the great truths of prophecy for this time. Like the

holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The

three angels of Revelation 14 represent the people who accept the light of God's messages and go forth

as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His

followers: "Ye are the light of the world." To every soul that accepts Jesus the cross of Calvary speaks:

"Behold the worth of the soul: 'Go ye into all the world, and preach the gospel to every creature.'"

Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-

reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made

for their redemption, will actuate all His followers. {5T 455.2}


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V.Daniel: 6 and 7: Wild Beasts (Leviticus 26: 21,22)A. Historical Prelude (Daniel 6)

The historical prelude in Daniel 6 that precedes the vision of the wild beasts of chapter 7 is placed there either

purposefully or providentially. Again we see a test put forward. Daniel is tested to see whether or not he will be

faithful to God in regards to public prayer. Daniel is a man of prayer. This fourth test (first, appetite; then, thetest before the king; then, the image) deals with the legal enactions of the Medes and the Persians which cannot

be changed or altered (v.8). This law stands in opposition to the law of his [Daniels] God (v.5). The judgement

that is given places him in a den of lions (wild beasts) that are used other places in Scripture as symbols of

judgement of the seven times captivity.

Therefore I will be unto them as a lion: as a leopard by the way will I observe them [LXX, by the way of

the Assyrians]: I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their

heart, and there will I devour them like a lion: the wild beast shall tear them. Hosea 13:7-8

Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather

together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard

toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come

up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to

make thy land desolate; and thy cities shall be laid waste, without an inhabitant.Jeremiah 4:5-7

Moreover take thou up a lamentation for the princes of Israel, And say, What is thy mother? A lioness:

she lay down among lions, she nourished her whelps among young lions. Andshe brought up one of her

whelps: it became a young lion, and it learned to catch the prey; it devoured men. The nations also

heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt. Now

when she saw that she had waited, and her hope was lost, then she took another of her whelps, and

made him a young lion. And he went up and down among the lions, he became a young lion, andlearned to catch the prey, and devoured men. And he knew their desolate palaces, and he laid waste

their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. Then the

nations set against him on every side from the provinces, and spread their net over him: he was taken in

their pit. And they put him in ward in chains, and brought him to the king of Babylon: they brought

him into holds, that his voice should no more be heard upon the mountains of Israel.Ezekiel 19:1-9

The princes of Israel, to whom the lamentation applies, are the king, two of whom are so clearly

pointed out in Ezekiel 19:4 and Ezekiel 19:9, that there is no mistaking Jehoahaz and Jehoiachin. This fact

alone is sufficient to protect the plural against the arbitrary alteration into the singular ,

proposed by Houbigant and Hitzig, after the reading of the lxx. The lamentation is not addressed to oneparticular prince, either Zedekiah (Hitzig) or Jehoiachin (Ros., Maurer), but to Israel as a nation; and the

mother (Eze_19:2) is the national community, the theocracy, out of which the kings were born, as is

indisputably evident from Eze_19:10. The words from to form one sentence. It yields no good

sense to separate from , whether we adopt the rendering, what is thy mother? or take

with and render it, how is thy mother a lioness? unless, indeed, we supply the arbitrary clause

now, in comparison with what she was before, or change the interrogative into a preterite: how has

thy mother become a lioness? The lionesses, among which Israel lay down, are the other kingdoms, the


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Gentile nations. The words have no connection with Gen_49:9, where Judah is depicted as a warlike lion.

The figure is a different one here. It is not so much the strength and courage of the lion as its wildness

and ferocity that are the points of resemblance in the passage before us. The mother brings up her young

ones among young lions, so that they learn to take prey and devour men. is the lion's whelp, catulus;

, the young lion, which is old enough to go out in search of prey. is a Hiphil, in the tropical

sense, to cause to spring up, or grow up, i.e., to bring up. The thought is the following: Why has Israel

entered into fellowship with the heathen nations? Why, then, has it put itself upon a level with the

heathen nations, and adopted the rapacious and tyrannical nature of the powers of the world? The

question why then? when taken with what follows, involves the reproof that Israel has struck out a

course opposed to its divine calling, and will now have to taste the bitter fruits of this assumption of

heathen ways. The heathen nations have taken captive its king, and led him away into heathen lands.

, they heard of him (for). The fate of Jehoahaz, to which Eze_19:4 refers, is related in

2Kings 23:31. Ezekiel 19:5-7 refer to Jehoiachin, the son of Jehoiakim, and not to Zedekiah, as Hitzig

imagines. For the fact that Jehoiachin went out of his own accord to the king of Babylon (2Kings 24:12),

is not at variance with the figure contained in Ezekiel 19:8, according to which he was taken (as a lion) in

a net. He simply gave himself up to the king of Babylon because he was unable to escape from the

besieged city. Moreover, Jehoahaz and Jehoiachin are simply mentioned as examples, because they both

fell into the hands of the world-powers, and their fate showed clearly enough what the end must

inevitably be, when Israelitish kings became ambitious of being lions, like the kings of the nations of the

world (Kliefoth). The thought is as follows: Jehoiachin went much further than Jehoahaz. He not only

devoured men, but laid hands on defenceless widows, and laid the cities waste to such an extent that the

land with its inhabitants became perfectly desolate through his rapacity. The description is no doubt

equally applicable to his father Jehoiakim, in whose footsteps Jehoiachin walked, since Jehoiakim is

described in Jeremiah22:13. as a grievous despot and tyrant. From Keil & Delitzsch Commentaryon

Ezekiel 19:1-9

The symbol of the lion originally referred to Judah but became a symbol of the Gentile nations when Israel was

being chastised by the LORD.

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy

father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art

gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The

sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; andunto

him shall the gathering of the people be.Genesis 49:8-10

[We note that the judgment of the scattering came upon both northern Israel and Judah but only southern

Israel, which contained the Hebrew sanctuary and to which all Israel was to gather during the feasts, will be

gathered again.]

B. The Gentile Nations (Daniel 7)In Daniels dream of the beasts we see a clear illustration of history. This line of prophecy accords with the

second seventimes of Leviticus 26 (vv. 21,22). Some try to equate the wild beasts with literal beasts.

Considering that Leviticus 26 has been shown to deal with the captivity of Israel and Judah, it seems hardly likely


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that this is a mere reference to animals coming in a stealing their children. This rarely occurs and could not have

a significant effect upon Israel as a nation. It is much more likely that the wild beasts in Leviticus 26 are

symbols of the Gentile nations.

As Adventists, we are very familiar with this prophecy. I will now quote from the Key to the Prophetic Charts by

Uriah Smith (1863),

At the right of the image stands a line of beasts, a lion, a bear, leopard, and nondescript beast in two

forms, representing another vision. A view of these beasts was given to Daniel in vision, as recorded in

chapter vii, of his prophecy. In verse 17, these beasts are declared to be four kings or kingdoms. The

manner of their rise, Daniel describes in verse 2, thus: I saw in my vision by night, and, behold, the four

winds of the heaven strove upon the great sea, and four great beasts came up, diverse one from another.

Seas denote nations and peoples. Rev.17:15. Wind denotes

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