The 2300 Days Explained: The Antitypical Day of Atonement and the Investigative Judgement

Welcome back to Heritage and Hope Ministries. I'm your host, Alex, and I'm joined with my brother, James, as always. And we're also joined uh by Andrew Bkishki from Sanctuary Door Ministry again. Andrew, thank you so much for coming and joining us today.

>> My pleasure. Thank you for having me.

>> Very good. You know, there's been a lot of conversation about the judgment, the investigative judgment. And you have a lot of critics of Adventism that kind of rebel against the notion of the investigative judgment. And it's one of the foundational doctrines of the Adventist church though starting from 1844 uh that the whole understanding birthed the movement basically. There's a lot of people I feel like that is it just my perception. Have you guys experienced this where there's like a lot of people that have kind of lost their uh enthusiasm, lost their confidence in the 2300 day prophecy? I I don't know. Have you felt that?

Well, I think there's certainly, you know, we're seeing the shaking go on as as people who have begun to question and doubt. And so, yeah, I mean, it's going on. There was, we were warned in the Bible that in the last days that um, you know, perilous times would come and people would depart from the truth in many cases. So, >> I think we're seeing the fulfillment of that today. I thought it would be interesting to kind of go through the 2300 days because there's actually a lot of proof for it. And there's probably some proof that our watchers have not seen that's not readily on the forefront of Adventism. There's some really deep proof that goes all the way down into the nitty-gritty. And so really the the point of this is to go through it as a as a broad glossery, but also to dive deep to understand how we have confidence in each point.

>> Yeah. I actually would like to bring up something because I wanted to follow on his tail right away and I was actually delayed because I wanted to pull up another slide deck. But I think also too we have the most opposition against this really from within the ranks too. I mean the world out there is not the one that that are persecuting. We're actually in our own circles. We're struggling with this idea that there is a judgment or how important is this message to be studied among our people.

>> And you know there's a quote that I could show you here in early writings uh page 63. you know, it it talks about present truth is what we need. Now, you go down to the next paragraph in paragraph 2 of early running 63 and it's told we're told exactly what what present truth that we're supposed to study. He says the sanctuary and specifically in connection with the 2300 days >> is what we're supposed to study along with the commandments of God, the character of God, and the righteous by faith. These are the principal subjects on which the messengers should dwell. So, there is a great drought in our church for really focusing on the 2300 days. And to go along with James' point, this is a reason why I think that we because what it does when we focus on this, what does it do? It explains the past.

>> It shows our present position, the underlying words. It establishes the faith of the doubting to give certainty.

>> Right?

>> So, it's actually very much needed right now is to really understand the 2300 days.

>> And I think this is a topic that all of us have studied and all of us have some passion about. So, we each have our computers. So, we're actually all going to be kind of sharing different thoughts and so we're going to kind of be jumping between different computers. So, if you guys ever have anything you want to share during this, just give me a shout and we'll we'll uh put it up there. Do we Let's just go ahead and go through it. Let's just go through Daniel chapter 8 and kind of see where we land. Now, we get the notion of the 2300 days from Daniel chapter 8. And really, the kind of 30,000 foot view of Daniel chapter 8 is Daniel has a vision and it is between a two-horned ram and a goat with one long horn. and they're fighting and this goat with the one big horn wins and takes over. But then that big horn breaks into four pieces uh which are toward the four cardinal directions, north, south, east, and west. And out of one of those directions, a little horn power emerges and then we get a time prophecy right at the very end. And this is kind of the the capstone of the vision, I would say. He said unto me, "Unto 2,300 days, then shall the sanctuary be cleansed." What is the ram here? And what is the goat? For our viewers, as a quick refresher,

>> well, Daniel chapter 8 actually gives us the answers, too.

>> Earlier in the chapter, earlier in the vision, the angel, just like in the other visions, sometimes the the angel will actually you you'll see the information, then the angel will start to begin the interpretation to explain the symbols.

Mhm.

>> And it very clearly identifies in Daniel chapter 8, you know, that that the ram with the two horns is the kings of meat in Persia.

>> Mhm.

>> And the goat with the notable horn is the king of Greece.

>> So if you were to compare this to Daniel chapter 2 and you were to also compare it to um uh the Daniel chapter 7, you would have the chest of silver which has two arms, right?

>> Mhm.

>> And then in uh Daniel chapter 7, you would have a bear that's raised up on one side with three ribs in its mouth.

>> And so all of this is representative of media media. And it's raised up on one side because Persia, James, isn't it correct that Persia I think was the stronger of the two.

>> Yeah. Yeah. And uh so then you have uh the king of Grecia taking over which is the the goat. And we have Alexander the Great, which was leading the charge basically. And he was represented in Daniel chapter 7 as the leopard, the four-winged, four-eaded leopard. And um this goat in Daniel chapter 8 is representative of him. And that horn breaks into four, which you have the four generals of of uh

>> Alexander the Great after he died.

Mhm.

And

>> so that was I think it's Alexander it was um Lysmicus Cassander Tommy and Salucas if I'm not mistaken.

>> Y

>> and so basically this is a longitudinal time prophecy like this is covering vast sections of time centuries right

>> um and so then at the very end you get this time prophecy and we don't we in Daniel chapter 8 there's no starting period for it so we don't exactly have much there. Now, one thing I just want to pause on

>> because we get some opponents these days who say that sanctuary be cleansed that the cleansed word there is actually a wrong translation

>> or they they like to argue over whether or not it actually means cleansed there. And I just want to make a point here that one of the points that Adventism recognizes is Hebrew parallelism.

>> So for that word there um we can go to verses like Job 15:14. What is man that he could be pure? And he who is born of a woman that he could be righteous. So we're looking at like zaka to be pure or sadik or sad. I'm not skilled in in Hebrew pronunciation so I'm probably mispronouncing it. But uh Job 25:4, how then can man be righteous before God? Or how can he be pure who is born of a woman? Or Psalms 51:4 that you may be found just when you speak and blameless when you judge. So the point being here is that cleanliness is often connected in Hebrew parallelism to justice or judgment. So Psalms 106:3, "Blessed are those who keep justice and he who does righteousness." So it very much connects this idea that cleansing and judgment go hand in hand. This is very critical when you're talking about the day of atonement, which you know, if you look at what Yam Kapor actually means to be judged.

>> Mhm.

>> like it was all about judgment. So, judgment day and even um you know the Hebrews recognize that as well that it did refer to judgment. So, that's a clue right there as to what Daniel 8:14 is actually referencing.

Yeah, it actually kind of makes me think of Leviticus 13:13. The priest is supposed to um you know is basically dealing with a with a leper. And it says it says, "Then the priest shall consider and behold if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague. It is all turned white. He is clean. So there's a judgment the priest is making for him. It's actually a miracle

>> and it's turning white. So this idea of being cleansed, being made pure in this judgment is very is very it's throughout the Old Testament because I mean

>> the what what is God dealing with?

>> He's dealing with the problem of sin, right?

>> And it's a judgment issue.

>> Yeah. Yeah. So I don't see you know this obviously cleansed is uh even in the English I think it's pretty clear enough

>> just to kind of give further context and back up a little bit more in the very first verse of Daniel chapter 8 we see that this is in the third year of the reign of King Belshazzer now I was looking this up now of course Belshazzer is the one who you know feasts drunkenly in Babylon and you had uh uh the Mes and the Persians march underneath the city walls because the diver verted the river Euphrates. Actually, there's a fascinating story about that, how uh the commander who marched his uh troops under the walls. Um I was reading about this. He actually had had a prize horse, this like white prize horse, and he was crossing a river one time and the horse got swept away and killed in the river as he was trying to cross it. And he loved that horse. And so he he basically swore that he was going to cause that river to be such a a shallow ford that even women could walk across it like with their kids. And so he spent like a summer with his army literally at least this is the lore, right? Diverting this entire river and basically learning how to do that. Well then he used that knowledge for Babylon. And so he marches up to Babylon and he diverts the river. I think it was the Euphrates I believe and diverts it and they are able to march underneath the city walls in like kneeh high water basically and attack from the inside and the gates are all unlocked and they basically take the thing in a night. Belshazzer is the king who's reigning when Daniel gets this image that is literally predicting uh that there's going to be a takeover by well number one the Mes and Persians and then ultimately by the Grecian Empire right and so I've heard it debated about when exactly like how long was the reign of Belshazzer I was it was interesting because Daniel in Revelation by Uriah Smith actually says that Daniel 8 and Daniel N happen in the same year that the third year of Belshazzer's reign coincides with the first year of um Darius the me. However, there's been some debate about that about and the reason why is because Tomy's cannon of kings which is like the list of the kings basically doesn't even show Belshazzer because he was kind of like a co-regent. he was reigning with I think it was I want to say it was Nibble Palasser some other some other king at the time um who kind of ended up going on a a conquest mission and so he basically leaves Belshazzer in charge so he kind of has this pseudo reign basically so we don't know exactly but they did happen within I'd say probably a 10ear span now I've heard some people criticize that and say well you can't link Daniel chapter 8 and Daniel chapter 9 because they they occurred at such a different time period. However, though, well, what about Daniel chapter 2? You have this sequence of kingdoms, right? Well, then you have Daniel chapter 7, which is also that same sequence of kingdoms, but that's separated by like 50 years. So, I mean, I I think it's pretty logical to say like just because a few years goes by doesn't mean that somehow they're completely disconnected and unrelated to each other.

No,

>> it's it's still the same. It's still the same procession of kingdoms. It's still still the same rise and fall of kings, right? So, it's going to be the same topic. It's going to be the same theme,

>> right?

>> Regardless of the space between the visions.

>> And so, logically, if you had a time prophecy like we have here with the 2,300 days, it wouldn't be inongruous to say that you could see further repetition and expansion of that time prophecy, further explanation of that time prophecy as you continue to move forward in the book of Daniel. And I think you know we have to talk about the great disappointment too because the great disappointment where the the Millerites thought the world many of the world thought that Christ was going to come in 1844

>> right so if we if we look at that I mean like how did they come to that date

>> I mean there was a reason why they came to that date and that's something that you know I think that it's important to show

>> right so kind of going on uh we move on to Daniel chapter 9 now if you go to Daniel chapter 9 you'll see that you're in the first year of Darius. And so basically what has happened in Daniel's life, you think about how he's living in Babylon at the time, he's had a foreign monarch come march under the city walls and take the thing captive. His whole life essentially has been turned upside. I mean, imagine like the United States gets invaded. Like that is a cataclysmic event for Daniel as he's sitting here, right? Um and he's been living in in Babylon now. He's an old man at this point. And so uh you know this is a very very big deal to have another king. So it's the very first year and what does he do? He starts studying Jeremiah specifically about the 70 years that are accomplished. What do you guys think about Jeremiah 25 here and how do you interpret this prophecy with how it related to Daniel?

Well, I can imagine him looking at the part about perpetual desolations and really getting depressed when you look at yeah,

>> you know, the state of Israel in his day. Um, I think when he's trying to understand the 2,300 days and he's seeing this part about perpetual desolations, the question is, is ever going to come back? Now it says here in Daniel chapter 9, 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 70 years in the des desolations of Jerusalem. And so the only reference I can find in Jeremiah talking about 70 years is Jeremiah 25:12. And it shall come to pass when 70 years are accomplished that I will punish the king of Babylon and that nation sayaith the Lord for their iniquity. I think that uh you also have a parallel here with the abomination of desolation because the children of Israel were specifically made desolate from their homeland because they failed to give the land its Sabbaths. There's also another fact, you know, like James was saying, you know, he's looking at this prophecy and he's concerned about the future of Israel saying perpetual desolations. But you know, if you jump forward, you and the angel Gabriel comes and gives him the prophecy of the 70 weeks. What does the angel Gabriel tell him?

>> It's going to be it's going to be desolate.

>> Yeah.

>> Until until the end of the war. I mean, it's going to be destroyed again. And when it's destroyed, you're going to rebuild this thing, but it's going to end up in perpetual desolation.

>> So, it's kind of interesting that repeats.

>> After he reads Jeremiah, he puts on sackcloth and ashes, like tears his clothes, goes out, put ashes all over his face and head and everything, and he starts having this this supplication to God. this long prayer that goes on for many verses and it's just him intreating the Lord, pleading with the Lord. You know, I think of like Daniel 9:18. Oh my God, incline thine ear and hear. Open thine eyes and behold our desolations in the city which is called by thy name, for we do not present our supplications before thee for our righteous righteousness, but for thy great mercies. So he's sitting here pleading with God and then Gabriel comes and starts telling him uh an answer. It seems it seems to me um he says here 70 weeks are determined upon thy people and upon thy holy city to finish the transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophecy and to anoint the most holy. Know therefore and understand that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the prince shall be seven weeks and three score and two weeks. The street shall be built again and the wall even in troubles times. This is fascinating and all. This is our 490 490 day or year prophecy 70 weeks, right?

>> Um this is fascinating and all but how do we link this specifically to Daniel chapter 8? How do we know that this is speaking of the same thing or and and that this isn't just like a completely separate

>> time prophecy?

>> Earlier you just showed Jeremiah, right? So he's looking at the prophecy of the 70 years. He's concerned about the future of Israel. But that's not the only time. He actually personally from earlier had an experience with the vision in Daniel chapter 8 where he also sees this leading up to Daniel 8:14

>> because he sees the desolations there. So he sees God's people. So it's not just Jeremiah 70 or sorry Jeremiah you know the 70 weeks or 70 years in Jeremiah. He's actually also still has the memory of previous visions that he's still struggling with and understanding because he's seeing you know the sanctuary and the host to be trodden underfoot.

>> So we can't forget that we we can look at these because you know it's mentioned there in the beginning of Daniel 9. But let's not forget that vision that brings us to 184 1844 Daniel 8:14.

>> You you show the previous verse verse 13. I mean

>> that's that's something to be concerned about too. So Daniel has this on his heart. So you know when the angel Gabriel comes, if we go back to Daniel 8, let's just pick up after, you know, verse 14.

>> Mhm.

>> And it came to pass when I, even I, Daniel, had seen the vision and sought for the meaning. Then behold, there stood before me as appearance of a man and heard a man's voice between the banks of the ooli which called and said, Gabriel, make this man to understand the vision. So his perplexity that was expressed in verse 13 which came with sort of an arbitrary answer it seems like how what does this have to do with the cleansing of the sanctuary right with the question well he needs to understand the vision so it mentions the vision and that he needs to understand. So he came near and I stood and when he came I was afraid and I fell on my face and he said unto me understand again the word is understand oh son of man for at the time of the end shall be the vision

>> referring to the question that was just asked previously.

>> Yeah.

>> Now, as he was speaking with me, I was in a deep sleep on my face toward the ground, and but he touched me and set me upright. And he said, "Behold, I will make thee to know what shall be in the last end of the indignation, for at the time appointed the end shall be."

>> So, two things we can get from this. One is that he does not understand the vision.

>> Yeah.

>> And Gabriel is going to come to help him understand the vision.

>> And that this vision is connected to the time of the end.

M

>> and of course this is where our ancestors are pioneers or the Millerite movement >> found this verse or found Daniel 8:14 not just William Miller but others and they found this and they said well this must be the end this is must be the time for the end this must be the coming of Christ to cleanse the earth by fire that was the idea of the sanctuary was the earth this kind of prejudice of this you know of wrong ideas held for a very long time was that you know this was the second coming

>> but so there's these two things in here but primarily there's a vision that he just saw and he does not understand.

>> Right. Right.

>> Now, this is not something that's, you know, unique to this vision perhaps because even at the very end of Daniel in chapter 12:8, it says, "I heard but understood not. Then said I, oh my Lord, what shall be the end of these things?" And he said, "Go thy way, Daniel, for the words are closed up and sealed till the time of the end."

>> This goes in with the idea that this book has been sealed for a long time, and it was only opened after the time of the end began in 1798. M so you have the early, you know, 1813 or so. You have, you know, William Miller starting to find that truth and there's others around the world that are finding the same time. So as they find this vision, they're studying it and they're reading not just Daniel 8:14, they're reading what we just looked at 15 through19 and they're like, "Hey, this has to do with the end of the world and he didn't understand this vision. We don't understand this vision." So now we go to Daniel chapter 9, which is kind of where we're we we began our focus, but a little bit earlier than you showed when the uh when the angel Gabriel comes before he gives them the actual 70 week or the 70 weeks prophecy, he says, "Oh Daniel, I am now come forth to give thee skill and understanding."

>> Yeah. Yeah. Yeah.

>> Therefore, understand the matter and consider the vision. So Daniel, what's he doing? He's praying.

>> Yeah.

>> He's praying a great prayer of repentance on his heart is the condition of Israel and the future of Israel. Mhm.

>> And he comes, Daniel comes to now or the angel Gabriel comes to give him the understanding for the vision. What vision was that?

>> What visions on his heart?

>> Well, and see to your point here when you ask about which vision. There is no vision in Daniel 9.

>> There is no vision in Daniel 9. In fact, you go back to Daniel 8:17. Let's just bring it back there. Understand, oh son of man, at the time of the end shall be the vision. All these words link together.

>> He's talking about the vision in Daniel chapter 8.

>> There is no other place where you would link this together logically. So even Daniel studying uh at the beginning of Daniel chapter 9 where it says that he's studying uh Jeremiah the prophet. Well, one thing that's interesting is it says in the first year of his reign I Daniel understood. Well, if he understands well then he doesn't need anybody to come explain it to him.

>> Yeah, he understood that but he didn't understand this. Exactly. Let's just bring up I've got just another verse to stack in here. So going back to where you have the 70 weeks are determined. So you see understand

>> give him the understanding it's sealed I I don't understand give him understanding understand oh son of man at the end it shall be I've come forth to give you understanding

>> it's very simple you those are linked together

>> right

>> you know, it wasn't Jeremiah was something that he read and understood in you but his own personal experience was seeing the vision in Daniel chapter 8 and he didn't understand

>> so there's even another word here which is uh the word determined And if you look at the the translation of this word determined that you see in Daniel chapter 9 when you're talking about this 70we prophecy, it says 70 weeks are determined upon thy people. Well, who is Daniel's people? This would have been the Israelites.

>> It has to be the Jews.

Yeah,

>> the Jews. And so, um, when it says determined here, if you look this word up, uh, in the Strong's exhaustive concordance, uh, it says it is a primitive route properly to cut off, figuratively to decree or to determine. So, if these 490 years are cuted off of, what are they what are what are they chopped off of? Well, it's the previous

>> Exact. I've come to give you understanding. Understand the vision.

>> Right.

>> Exactly. I did not understand the vision. Now, what if you had somebody say like, "Well, you don't really know where this fits in the 2300 days. It could be at the end. It could be in the middle. It could be at the beginning." How do you how would you answer to someone who says that?

>> Well, there's no identifying indication of anywhere in the middle.

>> Okay.

>> No,

>> I mean, it doesn't make sense for it to be at the end either because God's people are judged first and then the rest of the world. So, it logically follows that you have the 70 weeks first for thy people and then what do we find out in the New Testament? Then the gospel is going to the Gentiles. So there it would follow that this must be at the beginning of the two 2300 days and not at the end.

>> Revelation 11,

>> right?

>> Yeah. Yeah. Exactly. It's not time to to judge the Gentiles.

>> Yeah. So Exactly.

>> Yeah. So then we can see here that we have the typical adventist uh kind of understanding is that the 490 year prophecy this 70 weeks 70* uh 7 days is 490 days a day for a year principle which we can get into 490 years is a chunk basically out of the 2300 days.

>> Um so it's the first portion of it.

>> I think another way you can look at it too is the fact that what were God's people waiting for? Oh, they're waiting for the Messiah.

>> They're waiting for the Messiah. For what reason?

>> To rescue them.

>> To rescue them. How is he going to rescue them?

>> Well, they thought that he was going to uh kick out the the foreign

>> the invaders and all the Right. But but they're not paying attention. They're they're choosing between two messianic prophecies. One for first advent versus one for a second advent. They chose the first advent or the second advent because they wanted the you know, they wanted the temporal victory.

>> Uh but really for from the very beginning in the Garden of Eden, it was a sacrifice that had to be made. So now you're introduced the whole sanctuary. Now you understand Daniel 8:14, the sanctuary has to be cleansed. And suddenly you a whole understanding has to explode into view of the sanctuary itself and everything that's laid out that took place in a typical year. And so now, well,

>> it has to begin somewhere. So where does it begin,

>> right?

>> It has to begin with the sacrifice. Has to begin with the Passover, the first feast. So that makes sense. So when you're looking at the 70 weeks, that has to be the beginning of this

>> and not somewhere in the middle. It has to be the beginning of Christ to come

>> to to to perform the work of the ministry to be a sacrifice. and then of course follow with the sanctuary in heaven.

>> Now you have what what's actually prophesied here? I mean sure you have the time prophecy, but what's predicted with the 490 years? Well, it says, "Know therefore and understand that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah, the prince." And if you look up that word for Messiah, it means anointed. And so you could really read this as saying uh the commandment to restore and to build Jerusalem unto the anointed prince.

>> Mhm. So what are you looking for then for So what's the first thing you're going to see in the prophecy it's going to tell you for? It has to be

>> I would say it's a it's a king-like figure who's anointed.

>> That has to be anointed. Yeah.

>> Right.

>> Exactly. Now I've had um I've had some discussion with Jews and they try and pin this on uh various other figures and say like well anointed prince like you know this could have been you know this high priest or that high priest and they basically just make it a non-figure historically like not a famous person at all.

>> Um, but I don't think that that's a really great way of going about it because I mean Daniel chapter 8 when you have that horn that is breaking into four like that is very clearly Alexander the Great, right?

>> Um, and so you have a very notable figure and it's just a horn, right?

>> Historicism. It has to appear in history otherwise it's a private interpretation.

>> And so anointed prince like I don't think this is just like some side figure in history. This literally perfectly predicts when Christ is baptized at the river Jordan if you do the math and we figure out exactly when this starts and stops. But going forward from there um, you know, the most important part of this is that we are given a start date from the command to go forth and to restore and to build what?

>> The city Jerusalem

>> to restore it. Right.

>> Right.

>> Even Yeah. And and but it's not just the city. also the the wall, the roads, everything else. So, it's a very full description of an actual accomplishment of something, not just simply the temple, right?

>> It's actually the entire thing.

>> So, if you go to Ezra, we we actually are given a few different options for decrees that could fit the bill for the command to go forth and restore and build Jerusalem. And the first one is in Ezra chapter 1, there's a decree to rebuild the temple. In Ezra chapter 6, there's also a decree to rebuild the temple. Ezra chapter 7, which is the one I think has the most likelihood, is a command to go up to Jerusalem with as many people as are minded to go, unlimited treasure, beautify the house of God, set up laws and judges written, and the entire chapter is written in calaic rather than Hebrew like the rest of Ezra. And the entire decree is published. But then if you go to Nehemiah chapter 2, there's also uh kind of permission. Basically, Nehemiah gets news of how bad the destruction at Jerusalem is and he beseeches the king to go up to Jerusalem and to build it. And he's basically granted verbal permission. And he goes and he finds men that are already there from 13 years prior. And he basically helps them build the wall at this point. You know, there's been various scholars who try and pin it on v various decrees, but really only one of them fits because the original prophecy was to restore and rebuild Jerusalem.

>> Mhm. Even the wall, the all that in troublesome times. Yeah. So it has to be a full

>> right

>> has to be a full decree.

>> So then if you go to Ezra chapter 7, you see that this is in the reign of Ardiserxes, the king of Persia, and it's specifically in the seventh year of his reign. That's when this decree takes place. I just really think it's kind of poetic here that in Ezra 7 verse 7 in the seventh year of King Arderxes reign you have the sequence of 70* 7 leading to the Messiah that's going to redeem the world.

>> It's amazing. Yeah.

>> I mean, it's very kind of poetic there.

>> Yeah.

>> So then that get kind of gives us our typical interpretation of the 2300 days that is currently understood by Adventism. And you know going back to say currently even in the past many Bibles King James Bibles in the marginal reading of the Bible in the King James these are older ones are out of print they used to put 457 in the margin

>> as the starting date

>> as a starting date. It was not something that was contested or it was controversial or anything.

>> Right.

>> But we're going to actually talk about it more in depth because we're really going to show with a

>> yeah a fine tooth comb that this is the right day.

>> Right. Right. Right.

>> The right year. You have basically the 490 years beginning in 457 and you have them ending in AD.34 and then we we know that the final week, the 70th week basically goes from AD27 to AD34 and he was cut off in the middle of the week. A lot of evangelicals, don't they take that week and they basically push it to the end of time? Like they basically destroy this entire notion of this prophecy with that

>> dispensationalism.

Yeah. Well, it's it's completely thrown into the future. The Jews have a second chance. Mhm.

>> You know that that's tied in with the Antichrist that's to come

>> if they reject him or accept him or not. It's

>> now we do have to be careful again with year zero there. Um, because there's some uh there's some thought here. You had something on this though specifically. What what's the

>> Well, it's just a simple timeline just to kind of show you visually. Sometimes when we say there's no year of zero, we just we don't realize we don't think visually in in integers that you know from going from minus into positive, you know, you're just going 3 2 1 and it begins again with 1 2 3.

>> Mhm. So that's why you can add 483 years which is you know the 69 weeks add it to 457 gives you to 27 AD instead of 26 AD right

>> it's just simply if you just look at that yeah it goes down to 3 2 1 BC then 1 AD

>> now I guess the really important question then is how do we properly arrive at 457 because there's a lot of people that think that there's uh a different um a different uh uh date for the start date of this whole thing. And so, James, what are the ways that we get to 457?

>> One of the critical elements here, of course, if we're going off of Ezra 7's decree and we're looking at Ardis Xerxes reign and the seventh year of his reign, we need to know when his reign began. And there are clues that give us an idea of when his reign began. So, we've got some tablets here that we're going to look at. Mhm.

>> Uh this is British Museum 32234 which gives us some astronomical evidence as to when uh Xerxes was murdered by his son which would have been

>> Art Xerxes.

>> And the important thing to recognize here is that when that event would have taken place that would have been the accession year when Artiserxes comes into power in 465. So then his first regal year would have been 464.

>> Mhm. 464 7 years later you end up with 457 BC. But this tablet right here which gives you some astronomical data which can be run into a calculator and you know has been discussed in scholarly articles about when it which year it indicates it points to 465 for that accession year, but it's not the only one. When you told me about BM 32234 and then you also told me about some of these other tablets that we'll get to in a second, I like totally geeked out on reading about this tablet.

>> This is awesome. This is actually amazing.

>> Yeah. So, so that what you're staring at is stored in the British Museum. They don't actually have it on display. This is actually like kept in some store room somewhere. It's the astronomers of Babylon and they're writing down what they see. They're writing down eclipse data at the time. They're like watching the night sky and they're writing down eclipse data and one of them just happens to write this little footnote in here. Month V14, Xerxes was murdered by his son. Just happens to throw it in there like thought you would want to know type thing.

>> Well, this year in history, this is what happened.

>> Yeah. This year in history, right? So, if you look at there's this article that I found written from 2016 and I don't think this is an Adventist. I think this is just some person and they were trying to pinpoint the astronomical data the uh eclipse data on this tablet and they were discussing the findings basically. Now there was a critic who said that this tablet actually supported 450 or 475 BC for the date that Xerxes was murdered by his son. But this author um who wrote this one is actually rebutting that fact. I'm showing you the beginning and like the the the conclusion. I kind of snipped them both together for this slide, but the whole article goes on and on and on. It's like page after page after page. It's actually really fascinating to read through. The final conclusion that he has is he quotes the critic. And then he says it should be evident that out of the two years, the conventional year of 465 B.CE is more consistent with the tablet's data and known Babylonian observing and colundal practice than the year 475 B.CE. We should also not forget that if we shoehorn astronomical observations into alternative years, we have to adjust all the other observed astronomical data to fit the into the new alternative years, too. Well, of course you do.

>> Throw everything off. All your history thrown off. Yeah.

>> The ancient sky is like an antique but working time piece in that if we scratch out its face and shift all the numbers around according to our whims, it will no longer be able to tell us the time at all. And I'm like, so the conventional year of 465 is the correct year. And what did that little astronomer happen to jot in there? I believe by the inspiration of God, Xerxes was murdered by his son, which means his ex his his accession year, his beginning, his first year, his partial year um was 465. And then his first counted regional year would have been 464. And then his seventh year would have been 457 when the command in Ezra chapter 7 verse7 goes forth.

>> And this is just one proof you have.

>> Just one proof.

>> This is just one. Just one, right? We're just getting started.

>> But these aren't talked about. Like I haven't seen anybody else like really talking about these tablets? And I'm like these deserve a little bit more prominence because it's like you literally have the stones crying out.

>> Perfectly pinpointing a prophecy that leads to the Advent movement. I you know I I I happened to talk to an archaeology professor about this and I we were discussing the the significance there and um I think that it's it's really fascinating that we look at at at and see how archaeology shapes our understanding of Bible prophecy and the Bible in general. So there's uh there's basically a whole calculation here. But James, you were discussing how there's actually a couple more tablets here. Uh what what about these tablets?

>> Yes. So these have been other tablets that have been commented on as well that also point to 457 for the seventh regal year. They do provide some other lunar data as what as to what was going on with events marked around the same time period. So these are ones that you can Google and look up and look up research articles on your own and see how they've been talked about, what they've been discussed, but again more pieces of evidence. So let's continue.

>> This one uh I believe this one was VAT5047. So, it is another uh another piece of evidence here as well that we have the translation for.

>> There's so much written about this that to like go super deep into it and go to every single like specific artifact would take longer than the scope of this presentation basically.

>> Right. Yeah.

>> There's a legitimate reason why in the Bibles, you know, in the past it was in the margin.

>> The date was there, right?

>> It was it was not disputed.

>> Right. Right. Right. Now James, you also had some discussion there about uh some of the Jubilee years. Is that right?

>> Yeah. So uh let's take a look right here. This was an interesting one that I found. This is BM21946. And you know if you look at Ezekiel 1, it came to pass in the 30th year. Well, what 30th year? Um the 30 I believe it's the 30th year of the Jubilee, which was the fifth year of King Jehoakim's captivity. So this tablet uh provides evidence that the fifth year of captivity was around 594 uh which had the captivity begun around 597 or 598 BC. So that was the seventh year of King Nebuchadnezzar's reign. 30 years into the Jubilee cycle would place the next Jubilee around 574. 12 Jubilees later would be 27 AD when Christ stood up and preached, "The spirit of the Lord is upon me because he hath anointed me to preach the gospel to the poor. He hath sent me to heal the brokenhearted, to preach deliverance to the captives and recovering of sight to the blind and liberty of them that are bruised." So Christ is literally standing up in Luke 4 in 27 AD and preaching the Jubilee year. So basically it gives you the sequence of when the Jubilees start and stop is what you're trying to say.

>> Yeah. I mean connecting with Ezekiel 1 and then of course looking at the evidence on this chronicle right here as it seems to indicate that because this chronicle right here helps give us an idea of when the fifth year of King Jehoakim's captivity was.

>> I've got a question too about Jubilees. We just bring this up because I know there's some people that count Jubilees trying to find out when Christ is coming. Mhm.

>> How would you answer that question? If you're looking at Jubilees here and seeing Jubilees appearing, you know, the vision here in Ezekiel 1 and then you have Christ, you know, 12 Jubilees after 574,

>> you know, people are counting how many Jubilees and trying to figure out where Christ, you know, we're not supposed to be doing that. But this is something that is happening in Adventism that does happen in the corners, in the cracks. And how would you address that?

>> Well, that issue.

>> Well, the prophet indicates that we don't have a message of time after 1844 that we'll never again have a message that is bound in time. So those who are trying to bind it to time, I think they're overstepping and not heeding the prophets.

>> You know, the Bible is very clear. It says, "No man knoweth the day nor the hour."

>> So I think the minute you start trying to go into time prophecies, you know, we have the privilege of hastening his coming.

>> Well, that means that it's not set in stone on a specific date. If we have the ability to hasten his coming,

>> he knows when it's going to be.

>> Oh, yeah, he does.

>> But it's dependent on other things.

>> Yes, it is dependent on other things. And so if it's dependent on other things, well then it doesn't work with the Jubilees necessarily then does it?

>> I don't see it working with Jubilees.

>> I just think it's worth mentioning because I have run into that where there's Jubilee counters and they're looking for that and they're writing books on it and it's

>> right.

>> Um, now James, tell me about uh the elephantine papyrie. How does this also help us triangulate the date of 457?

>> Well, it is another piece of evidence that scholars have looked at that have um that they have used to try and look at um when when Artis Xerxes reign began. So, I'll just throw it out there as as something for our viewers to go take a look and do their own digging into. So, you're looking at elephant elephantine papyrus AP6 and there is discussion out there about how this evidence points to that time period. We're not going to go into all of that here, but we're going to put it out there for people to go do their own homework and dig into. Now, it's my understanding that this is not a perfect notion though because there is a section of the papyrie that is missing. And so, they have basically tried to reconstruct it based on spacing

>> and basically kind of inferred based off of that. So, we're not saying that it is hard and fast like, oh, yep, this is absolute certainty the way we have to go.

It's basically just saying it's another piece to consider. I think that if you're really trying to to get something concrete, you should be able to triangulate it from multiple points. You know, when you're going outside with your cell phone and you're using your GPS, you're connected to like, you know, 15 20 satellites. It's not just three, you know. Um, and so I think that uh you have to have multiple to really know where you're going, right? And they they're able to triangulate where you are, too.

Yeah. Exactly. Then we also have Tomy's Cannon of Kings. Now Tomy's cannon of kings um is a list of kings used by ancient astronomers and it was preserved by the astronomer Claudius Tommy and this is about 2,000 years ago and um it basically contains a section of text and it has astronomical data but it also has basically a list of different kings and it has their ascension year and it has their regional year and basically you go through and you can calculate specifically and and what's fascinating is this list of kings goes all the way back and so you actually have Nebopasser on here and you have Nebuchadnezzar and you can go all the way back and do calculations off this. So if I'm not mistaken I think this is actually where Uriah Smith gets his understanding of 457 BC. You know again there's multiple points to triangulate here. James, what is this work that you found that actually has Tomy's cannon of kings?

Yeah, it's available on archive.org And it lists, you can see Art of Xerxes Longamanus right there and listing of course 465 as his accession year.

Okay. 465 meshing up perfectly with that uh ununiform tablet. Actually,

Imagine you finding an old book on this show.

Right. Right.

Okay. So if we have successfully got several pieces of information uh and I think that there there's other people that use other dates but they don't have this many number of citations and ways of getting there. They maybe have like one piece or something and they're like well this is the right way and it's like well do you really have multiple pieces though that are like all getting to the same date? Um, but then if you go, how do we actually calculate for example when Jesus was baptized?

Well, the way that I usually show it is actually Luke 3:1. This is going to be the baptism of Jesus that takes place later in Luke, but it begins the chapter with this very specific time information.

Mhm. Now in the 50th 15th year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea and Herod being tetriarch of Galilee and his brother Philip tetriarch of Aturia and the region of Tconitus and Lysinius the tetriarch of Abalene.

So why is that information there in the chapter that's talking about his baptism? That's a lot of very detailed information. Now Roman records are some of the best. When you go back it's harder and harder to find. You know we found the Ptomy of Kings but there's

The Roman records. They were very good record keepers.

Yeah. Yeah. Yeah. Sure.

So, you know, very simply, you have the 15th year. You just put up 15. We know that the reign of Tiberius Caesar began in 12 AD. 15 + 12 is 27 AD. It's very, very simple. You can have the 69 weeks of 483 years, 457. You add that, you come to 27 AD. You have this. And now, there's more than just Tiberius Caesar here because all of these other people that are re that are ruling in this region. If you look in the Roman records and you find where they are, it triangulates that day.

Oh, yeah.

That that time I should say, not that year. So, it's it's it's it's like literally there's a time stamp, an inspired time stamp in Luke 3:1.

The other way that you could get there that I thought was interesting is if you go to the book of John, uh Jesus is baptized in John chapter 1. The very next chapter, he's talking to the Jews and he says, you know, destroy this temple and in three days I will raise it again. And the Jews scoff at him and they're like, 40 and six years was this temple in the building and wilt thou rear it up in three days? What's fascinating is Josephus antiquities says that Herod in the 18th year of his reign after the acts already mentioned undertook a very great work and that is to build of himself the temple of God. Well, we know based off of Roman records that Herod's ascension year was in 39 BC. His original year was in 38 BC. The 18th year of his reign, which is when the temple starts getting built, um, is 20 BC. Um, and then we know that 46 years later, what date is it? Well, it's 27 AD.

27 AD.

So, again, that's another piece of information. Now, James, we have here some evidence for the crucifixion. Of course, this is halfway through the week uh the week of time that that that final 70th week. But these coins, tell me about actum dating and tell me how these, you know, numismatic means coin evidence. What are these coins about?

Yeah. So, we have coins here that uh actually identify the alpha or year one of Tiberius's reign as the 45th Acting year following the battle of Actum on September 2nd, 31 BC. So, this is a famous battle. It's actually alluded to in Daniel 11. Um, and there were individuals involved, Cleopatra and others. And what we find here is that year 1 would have been or year one of Tiberious reign would have been the 45th acting year, which you're looking at around 14 AD. uh just a couple of years later his gamma year um would have been the 47th acting year which corresponds to 16 AD. So if you if you have an idea of what his first regal year is um 14 AD you can add 15 years to that ultimately and you end up down with 27 AD. So this is kind of looking at Jewish inclusive non-exession years um that will get you all the way down to 27 AD. So this is kind of using Luke again like what you were talking about then. So both kind of using the same piece of information, but this is actual coins that they've dug up and found where you have the gamma year and the alpha year mentioned on the coin. Um, and so you can use that. When you get to Roman times, there's a lot better recordkeeping and and archaeological evidence that make it just very clear.

And this is uh a book that has further information about this by Marvin Maxwell called God Cares. And it actually has a lot more discussion about these dates and basically how how we get there. Uh essentially. Now, James, um uh I'm going to kind of uh turn it over to you. I'd kind of like you to walk through some of the history here. if you can go ahead and pull up on your computer. So, we've got several 9th to 10th century Jews who actually interpreted Daniel 8:14 as 2,300 years. These are some names of them, some of them here. Um, but we did find one of them, Rashi, who his work is available on the Vatican digital library. Unfortunately, with the handwritten uh content, it's not uh something that's easy to read. But there is a quote that we know from uh his work that he computes the 2,300 days um in the sense of years. And so he is one that interpreted them as 2300 years. There's reasons for this biblically of course Ezekiel 46 and Numbers 14:34. The principle was already established. And there were others throughout history. So at the Vatican digital library there's Arnold of Villanova and he says 2,300 days it must be said by days he understands years or das intelligent anos right there and Arnold of Villanova was a physician who ultimately had some pretty pioneering uh work for his time focusing on a vegetarian diet and uh toothbrushing. So he was a health reformer but he also understood the book of Daniel and recognized that this was a reference to 2300 years. Nicholas Cusa was another individual and here we have his work right here where he he doesn't get the start and the stop date correctly but he does connect it as a day into a year. So you can see DM in Anu right here from this particular work from uh BSB and there were others who followed this. So this was a this became kind of the mainstream thought for the book of Daniel. And if you think about it, this really excludes um anticip from from Daniel 8 from the understanding. Nicholas Ofusa was a German Catholic bishop and polymath active as a philosopher, theologian, jurist, mathematician and astronomer. And um let's take a look though there were others who followed. So here is the the handwritten um statements from Sir Isaac Newton about the 2300 years. Now he obviously thought that it did not end before the year 2132 nor after 2370. So not understanding the start date of 457 BC but still grasping that element of truth about it being 2300 years.

You know he's the inventor of calculus. I think he probably knows a thing or two about numbers.

Yeah. Um, let's take a look right here. There's William Wiston. So, once again, this was another Sabbathkeeper who identified 2300 days or years and his work is available online as well. He's the actually the successor to Isaac Newton as the profess professor of mathematics at Cambridge. Thought that was cool.

Yeah. And so, we have William Sherman in 1676 also commenting on 2300 years. There's Philip Burton 2300 days without doubt are to be taken agreeably to the style of Daniel in other places not for natural but for prophetical days or years. This was another work of a Christian in 1786 2300 years. Joseph Palmer 1709 2300 years James Perves 2300 years i.e. for his Latin for idest or that is to say years 2300 years shall terminate Arm Moody in 1787 2300 evenings and mornings taken for so many years Beverly in 1684 now Drew Kresner of course he's going to get the years uh understanded as years he also used the dayyear principle for the 1260 days of Daniel um and accurately connected that to them ending shortly before the year 1800 for 1798 and of course the loss of papal power but he also understood the 2300 days as years Samuel Osgood once again 2300 days you can see Joseph Jacob 1705 2300 years ke Dick in 1799 2300 years

I'm sensing a theme.

Right yeah tner in 1794 we've got a Bible commentary in 1693 we've got Clark in 1694. John Finlayson in 1797. Benjamin Holloway in 1753. We've got Prespeer in 1753. And we've got Marwick in 1728. And we got funk in 1564 who interestingly enough connects a beginning period right there 457. So there were those who had different you know rationale or different times but there were some who were getting 457 was the correct time.

Mhm.

Bishop Patrick once again day for a year Petri in 1770. You can see where he says 2300 Aandon in Morgans. Duten head in Gabul van Christoous but he connects it once again to years. James Bino 1789 once again connecting it to years. And this one Hans Wood's really important because once again is it the first part, middle part or last part? And he says the 70 weeks concern the daily sacrifice or make the first part of the division of 2,300 days. At the end of those days, the sanctuary shall be cleansed. Once again, Trebner in 1794 and the Evangelical Magazine in 1804. Once again, uh 2300 years. There was William Davis Cumins in 1810 and the Christian Observer as well who commented right here that the 2300 years bring us to the year 1843. So this was 1810 obviously like what 30 years before William Miller's like making you know substantial connections uh connecting it down to 1843. William Miller wasn't like the only one to come up with this idea. It was really something that was trending.

Mhm.

So this isn't just like some pet theory by Adventism. This is

No. No. I mean if you're a Christian you accept the 70 weeks.

Well but but see but so many of them don't. They slide that 70th week down to the end of time and they but the beginning they don't well can you just throw up my slide just really quick for a second. Um so just you know the 2300 years laid out here it begins here cut off determined for your people 70 weeks 490 years. If you don't accept that Christ was born when 490 days after 457 so clearly this has to stand if you're a Christian.

Yeah. Oh yeah. And with Daniel 8 and 9 being linked together by the language and answering the vision, right? And all of this stuff that you've just showed us, James, of everyone accepting 2,300 years, it is so clear that this you it's you're I don't know where else you can find a hook. I'm sure someone can find a hook to hang something on doubtwise, but it's just very much there.

Yeah. And and the thing is is that when you when you go through the number of sources that you just went through, you can see that it wasn't just like one or two people. This was common Protestant thought. This is like what everybody believed like day for a year principle is not unique to Adventism. 2300 years is not unique to Adventism.

You know the 40 490 years being part of the 2300 it's not unique to Adventism. It being the first part of the 23 years not unique to Adventism. So uh but keep going James. The morning watch 1833 the decree of Ardis Xerxes for restoring uh restoring Jewish polity once again reckoning 2300 days a day for a year

They have 457 there.

Yeah in Mexico in 1835 you can see right here once again numero sanas anos so it's weeks of days weeks of years once again um connecting that Adam Hood Burwell 1835 5 another one who identifies it as 2300 years. Hinrich Richter in 1837 2300 years. So Bishop Wilson in 1836. He's another one that comes close to 1844. Uh concluding that it would end by the year 1847. So these were all individuals, a long list of individuals who made the connection there recognizing it. And you know, I I think Alex, this is a good point where there's there's some charts here that I'll just briefly mention that comment on all of these individuals than the 19th century advocates of the 2,300 year prophecy. And you can look at where they identified the beginning time period and the end time period for the per and the period length, 2,300 days. There was a lot of individuals here. You can see this was something that was commented and all of them ending around the 1840s. And this this went on for a very very long time. Now, I just want to say something real fast because there's going to be somebody out there who comments, well, um, how do you get to October 22nd? And one of the reasons why Adventists arrived at October 22nd was because of the barley harvest, they followed the kerite, the kerites. Um, Deuteronomy 16:9 established that from when the sickle commences on the standing grain, begin to count seven weeks. So you started counting the year based on the standing grain when it was ripe. And the kerites at the time period here were harvesting later than the rabbiticals. They actually charged the rabbiticals with eating like you know um grain that wasn't actually ripe. And there's evidence right here. Uh Coleman in the American Biblical Repository commented that nothing like ears of green corn have seen around Jerusalem at the celebration of the feast. The car of Jews observe it later than the rabbitical for they are guided by Ahabib and they charge the latter with eating leavened bread during that feast. This was something that in signs of the times in 1843 and 1844 right at the time period when this was taking place that this was the um the point that Adventists appealed to was the kerite reckoning which did not follow the rebbitical understanding of the calendar post uh hell. um that was kind of like, you know, fixed, but it really followed a pattern of the ripeness of the barley harvest. And I'll just say this briefly. This is something to remember for all of those out there who want to try and keep the feast days of today if you don't have somebody to determine the ripeness of the barley harvest. How are you going to know what day the feast actually take falls on? Unless you're following somebody's man-made calendar out there.

Who's growing the barley?

Exact. Well, and that's a good question there, but who's also determining when it's ripe? And where are they determining when it's ripe?

I mean, and because you would have to have the ripeness would have been determined around Jerusalem, right?

Right. Yeah.

I mean, logically, it would have had to be around Jerusalem. So, if you know a Jew who has successfully kept the ripeness records of the barley harvest for the last 200 years in Jerusalem.

Yeah.

No. And you're tying again, you're tying everything back to Jerusalem.

Oh, exactly. So obviously you're starting to run into some issues there too.

Here's some evidence right here once again connecting it to the um to the ripeness. This was this was a common thought right here. So it was published in the signs of the times and ultimately they did have some evidence at that time as to when the harvest was ripe and therefore ended up with October um as the month where they chose um was it the 10th day of the seventh month for the day of atonement?

Yeah. 10th day of the seventh month. Yeah.

Yeah. October 22nd. Well, you know, Ellen White talking about the ceremonial law versus the moral law, which just to kind of throw this out there since we were mentioning feasteping, uh, she says here quite explicitly, there are many who try to blend these two systems using the texts that speak of the ceremonial law to prove that the moral law has been abolished, but this is a perversion of the scriptures. The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to his sacrifice, and his priesthood. This ritual law with its sacrifices and ordinance was to be performed by the Hebrews until type met antiype in the death of Christ, the lamb of God that taketh away the sin of the world. Then all the sacrificial offerings were to cease. It is this law that Christ took out of the way, nailing it to his cross. Colossians 2:14. But concerning the law of ten commandments, the psalmist declares, "Forever, O Lord, thy word is settled in heaven." Psalms 119:89. And Christ himself says,"Think not that I am come to destroy the law. Verily I say unto you, making the assertion as emphatic as possible till a heaven and earth pass one jot or one tit shall in no wise pass from the law till all be fulfilled." Matthew 5:17 and 18. Here he teaches not merely what the claims of God's law had been and were then, but that these claims should hold as long as the heavens and the earth remain. The law of God is as mutable as his throne. it will maintain its claims upon mankind in all ages. So, you know, when when you have people today that that try to keep the feasts, um again, if you don't have the ripess of the barley harvest and you also aren't really following what Ellen White says then where she makes a very clear distinction that it was up until Christ, I mean, the the veils rent from top to bottom in that temple, signifying an end to the earthly round of ceremonies. The other side effect that takes place is that there becomes sort of a push back against that where you you push away even studying or understanding the 2300 days or any of those things for fear that it's going to lead, you know, to that.

Yeah.

And so, you know, the devil's found a very clever way to get people to say, "Well, let's not talk about the feast. Let's not talk about the Day of Atonement. Let's not talk about those things. Let's just focus on the New Testament more and not talk about how they're linked together." Because when you begin to link them together, you know, fanaticism will come out.

Yeah. But again, we're told present truth is to understand the sanctuary in the 2300 days.

So speaking of that understanding, you know, what's our duty in the day of atonement? What does this really boil down to? And I think one of that is as evidenced by the affliction and the repentance that was taking place. You know, in 1843, there were decks of cards that were being thrown into the lake or burned. I mean, think about our video games today and or you know, some people's video games out there. This would have been considered a vice like going to a tavern and drinking and gambling and everything else.

Yeah. So this is the Swedish bee or the sensette and you can see right here that there were a large number of prophetesses aged 10 to 12 who had appeared in different parishes uh receiving revelations from the Holy Spirit to have visited heaven and hell to have seen the for future after death to predict the eminent end of the world and to preach preach repentance and conversion. So there was a lot of this going on, some deep spiritual uh movings that were taking place kind of globally. And it's interesting right here you can read um this particular account, beloved blessed friends, I would also like to say a few words of admonition this evening. Oh that you would repent, but is your heart not still just as hardened? The sun has gone down again? Who knows over whose head it will rise again? Oh the great and terrible day of judgment, repent. Repent, beloved, blessed friends. Oh that you had believed your preachers but see you have never done what they told you. Therefore God has had to send out this call to repentance. So it's very interesting the direction and one of the things that was taking place is very many listeners were prompted to denounce sin and there was within a fortnight 70 distillers declared themselves unwilling to distill further which fact was publicly mentioned in the pulpit by pastor beel. So people were literally turning aside their vices. And one of the accounts right here is an individual who when they were under the the the power of the Holy Spirit, it was completely impossible to interrupt or hinder him, even if they covered their mouths and noses, even if it cost their lives. Dr. Scholdberg um declared this medical testimony we mentioned before that no no one of objective judgment can say this is Satan's work. The visions of these voices concerning heaven and hell may be interpreted by each as he as he is inclined. So you can see right here that there was deep repentance. This wasn't something that was just taking place with William Miller here in the United States.

Right.

But it was something where

Global movement.

Yeah. It was a global movement to declare the end of the world is near. We need to repent. We need to get our lives prepared. And those are the duties of the congregation in the day of atonement to afflict your souls to repent of all sin. I would say now, even now, more so now than ever before, it is our duty as we see the final events of Bible prophecy unfolding to do the same thing and say, "Are we repenting of all sin? Are our distilleries and whatever vice and sin that is in your life closed and shut down? Have we burned our cards and got rid of them? Have we gotten rid of those, you know, idols in our life that are distracting?

Well, okay. So, we just finished talking about Daniel 8:14, right? And it says, "Unto 2,300 days, then shall the sanctuary be cleansed." Now, the only cleansing of the sanctuary that we know of up to this point in scripture is Leviticus 16 talking about the day of atonement, which happened one time per year. Andrew, can you give me the 302nd 30,000 foot view of what happened on the day of atonement?

On the day of atonement, um, essentially that was the day that was different than all the other days. It was the yearly service. And while throughout the year sin was coming into the sanctuary, that was the day that the sanctuary was to be cleansed of sin and it was to be removed from the sanctuary. Not only was it removed from the sanctuary, it was actually then confessed to the scapegoat, which represented Satan.

And so that was the day of atonement. That was the day of judgment that the sins were now removed and placed on Satan's head. So that had previously been confessed, you know, into the sanctuary, you know, through various forms of sacrifice. It was into the sanctuary that it came. But on this day, it had to leave. This was the day of fully cleansing the sanctuary. So this day was the most solemn day of the entire Hebrew year. This was the most important day. And so it was a day of afflicting your soul and and deep repentance. It was not the day that you came with new sins to confess, but it was that you were pleading for purity of heart. And kind of like in the same way that David's pleading for that purity of heart in Psalm 51, you know, blot out my transgressions, you know, make me wash me with hip and I shall be clean. He This is what's God's people are to and and if we're still playing with our, you mentioned earlier, our decks of cards or video games or whatever it is, we're not having that experience preparing it for Jesus to blot out our sins to be ready to go through the judgment because there will be a people alive when this happens. And this is kind of getting back to really what we're here for is to prepare the world for the judgment to end. If if I understand correctly, I believe that the high priest would I mean he had bells and pomegranates all the way around the hem of his robe. And so you could hear him when he moved, right?

You could hear him when he moved.

And so he takes two goats. He takes the Lord's goat and he takes the the Aazil goat, the scapegoat, kills the Lord's goat. But this is unique because no sins were confessed.

No sins were confessed to the Lord's goat because that that represented the personal that is the Lord's goat,

Right?

That is his goat and there was no sin in him,

Right? There's no sin. has to be some way of representing the sinlessness of Christ. Not just in the perfection of all the sacrifices, not just in the perfection of the priests, right?

You know, outwardly to represent the spiritual, but there was there has to be an innocent life, right, that is that is endless that is laid down for us. And so uh so then that the Lord's goat is taken in and there's blood that is sprinkled on the veil and sprinkled at on the mercy seat and on all the articles of the of the tabernacle kind of coming out working from the inside coming all the way out all the way to the altar in the courtyard.

And then the sins confessed on the isazel goat is taken into the wilderness and that that process would take a few days to lead the goat out and it would take a few days to come back. That is why the feast of tabernacles is 5 days later. That's why it's not right up. You have you have feast of trumpets leads up boom very next day day of atonement. Then you have a five-day gap,

Right?

for that goat to be led out and for those that let him out to come back.

Okay, so Daniel 8:14 is talking about the sanctuary shall be cleansed. William Miller incorrectly interpreted the world to be the sanctuary.

That was a very common misinterpretation. I mean, that all of of Protestant, you know, America or Protestant world looked at that as as the earth.

And so you don't really get that notion anywhere else in scripture. basically just a guess.

It's a total guess. But if if you go back and you study, the only way that you find it is by looking for the words, well, what's the sanctuary?

Well, and then we have in the New Testament, there's discussion about a heavenly sanctuary. And so, basically, they finally had this kind of aha moment in a corn field where they realized, oh, it's not the earth, it's the heavenly sanctuary.

It's almost it's almost kind of like Hebrews, the book of Hebrews was somewhat sealed as well. One thing I think that we need to make sure we remember though is just how much conversation there is about the day of atonement. Like how many words, how much space is dedicated to the day of atonement in scripture. It's not just like a passing like oh it's just like a couple verses, you know, like it's like there's a couple chapters like just fully dedicated to just this one feast. Like it's a very big deal.

16 and 23 of Leviticus. Yeah.

Right. And so when you have that high priest going from the courtyard to the holy place to the most holy place, interceding and then coming out, the children of Israel are gathered around the sanctuary and they're listening and they're afflicting their souls. They're praying, right? And they're they're fasting. They're not doing any work. It was a Sabbath to them. It was a ceremonial Sabbath and uh they were afflicting their souls. So what does it mean for us to live in the anti-ypical day of atonement? And I think it starts with us following by faith, listening, you know, proverbally to those bells of Christ moving in the heavenly sanctuary, right? And I I think it also means that well we we can't fast obviously because we're we've been living in the day of atonement ever since 1844. We've been living in jud the judgment hour.

And that's a good point you make. Um, we live in that time when the judgment has begun.

But individually our judgment hasn't come up.

Mhm.

So it it is, you know, preparing for it. This is another thing to look at um you could look at the feast as a teacher, you know, as a as a type to understand the antitype. The antitype where Christ is blotting out the sins in heaven right now on the on the dead. We have to be ready for the living.

How do we get ready for the day of atonement?

Like for the actual I mean we live in the day of atonement. Don't be, you know, I'm not trying to confuse anybody, but we have not come up in judgment yet.

And so, a day is a day. There is a time, a moment for everyone to face judgment. That's what the day of atonement is. We live in the time of it. It's kind of like the time of the end. It's not the end, but it's the time of the end. It's the day of the day of atonement. Israel kept the feast of trumpets.

What did they do on the feast of trumpets? They came together. It's in Nehemiah chapter 8. In Nehemiah chapter 8, it talks about them all gathering together as one man. and they read the Bible and they studied it.

What are we doing?

Yeah.

That's what we should be doing. And it's like going along with the afflict your soul with humbling yourself before God. And it's like this is a time to be ready. And that's you know what was shown by the slides earlier is that this is what the world was was getting ready for at that time. It was it was happening all over the world. People were afflicting their soul. They were giving up things. It's like where are we today on this?

And I think you know maybe the world I mean we have a responsibility with the understanding of this to actually not just understand it but to live it.

Right.

And that's the only way that we can actually give this message is to live it.

Now you had a a little bit of a a chart here kind of talking about uh the timeline here a little bit.

Yeah. So I talk about the you know the type and the antitype. So the gospel dispensation everyone will understand the cross the Calvary to the second coming. So if I just lay the feasts over it where you have Passover, it ends in feast of tabernacles. We start at one there number seven feast of tabernacles. Passover cross that's very understood. for the second coming that's is the journey to heaven to be with him again tab tabernacle again so if you just lay and say the first four feasts which we see you know very clearly you know in the new testament we have the fulfillment of again the cross which was the passover 15th day of Nissan uh feast of unleven bread he rested in the tomb first fruit 16th of Nissan that was the Sunday the first day of the week was a resurrection you count 50 days and you have acts chapter 2 and the and the holy spirit is poured out on the sixth of there it is the holy place is open the sanctuary in heaven So you then look at the fall feasts and you just throw in what we just talked about. You had the feast of trumpets. What I've just put arbitrarily here that that's the time when the trumpets were really blowing say around I mean it started earlier than that but from 1840 to 1844 that's when it really gained the greatest momentum especially as you got close to the last couple years and then what happens next? The day of atonement begins October 22nd 1844. So you look at this chart and then you think about the 70 weeks and the 2300 days.

Mhm.

Right. So in order for there to be a Passover, you have to have the anointed come. He has to be cut off in the middle of the week. So right there is the 70 weeks, right? 70 weeks. Then you go all the way to 2300 days. You can see as as the Passover is tied to the day of atonement, so is the 70 weeks are tied to the 2300 days for the sanctuary to be cleansed.

You can't start breaking these things apart. This is what's so great about the Old Testament and the sanctuary is that it it provides a way. So the there's a Christ object lessons quote that's so beautiful. It says the gospel is the key that unlocks the sanctuary.

Right? But I I also would like to add that the sanctuary is the Old Testament is what locks the gospel into place. You can't change this gospel and what it's doing, what it means because you have the Old Testament to tell you exactly what's happening. And so, as you said, by faith, we're see we're hear we see Jesus by faith moving through the sanctuary preparing us for judgment. We should see this. We we should be ready because what comes next? We're right there. We're add to atonement at the defeat of tabernacles. We're right on the end and and this is the focus. This is what present truth is for us,

Right?

And this is present truth for the world.

Now, uh there's a a point here though, you know, during the day of atonement. If the day was finished and there was still sin in the camp, they were cut off from the camp. Like probation closes, he that is just, let him be just still. He that is unjust, let him be unjust still. It's there's comes a time when it's finished. Now, this is a a question that that some people raise. It's like, well, you know, Christ is going to kind of perfect our characters at the second coming. He's going to change us. That's what glorification is. And he's basically going to change our characters at the second coming. But my question to our skeptics out there is, show me from this right here. Show me from the sanctuary message how you can continue to have sin forgiven once the day of atonement finishes. Because if you're going to do that, logically, it requires a sacrifice.

What is there? A second Calvary? Is there a second savior? Is there a second resurrection? A second Pentecost, a second feast of trumpets, a second day of atonement. So

If if you're cut off from the camp in the type in the antitype, when the closing probation happens and the day of atonement finishes, which is before he comes in the clouds of glory, that that stops all forgiveness for sin at that point. It's not that like you're on your own. It's like good luck, you know. No, but there is no more intercessor. So if we look at this message properly and we understand the sanctuary properly, we have to get to the point not of our own selves but we have to submit. There is a there is a component of ourselves that we do have to there is something that we do have to do which is to surrender. We have to get to the point where we are no longer sinning, which is something that I don't think that we've even dared to hope for.

Well, you know, it goes down to it's a conversion. It's a heart thing. It is a grace experience with God. I mean, it the five virgins that wake up and they have no oil in the lamp is they did not have the oil of grace experience. They did not have that experience worked out in their lives. They're not ready for the going into the wedding. They're not ready for the judgment.

Mhm.

So you know a heart work is based is more if you love me keep my commandments. So it's not as like I have to stop singing. It's like it has to come to a place where I really want to stop sinning.

Yeah.

I want to change and that's where the and that's where the difficulty lies is because there is no temptation.

Right. That is you know not known to man that that you can that you can be given the grace to overcome.

Right. So now we've we've had a lot of critics over the years say that well you don't really find the investigative judgment in scripture.

Yeah. So we do see the investigative judgment featured in Matthew 22 where there's this idea of a test over a wedding garment and those who have the wedding garment are allowed to enter into the feast and the joy of their Lord but those who do not are thrown into outer darkness. And similarly in Matthew 25, there's a wedding feast after the marriage. So obviously the marriage takes place at the day of atonement when the day of atonement closes.

Yeah. When it closes.

Yeah. When it closes. And then um the bridegroom comes back to claim his bride and take the bride to the feast. Mhm. And there's a loud cry that goes forward um you know that that but at that point it's too late to buy oil.

Mhm.

At that point.

So um what I find interesting is is we have a little bit of a timeline here where right now I would say there's a lot of people sleeping. The there are those who have oil. There are those who do not have oil. But when Christ returns from the wedding, those who have oil will enter into the joy of their Lord.

Mhm.

Um so it's interesting connecting right here uh this test though of a wedding garment that takes place first. There is a test over the wedding garment. the wedding garment as you were mentioning you know when there's a time when the king comes in to see the guests here in Matthew 22:11 in the parable of the wedding right there so the word see right there is Greek word 2300 in strong concordance it means to look closely at something to perceive something it comes from another word which is 3700 which means to inspect it means to actually come closely look and perceive from the understanding that this is an inspection that's taking place and when you read you just read the simple translation. This is a good translation that it's it's straightforward. He comes to give them an inspection to see what they're how they're dressed.

So, it says, "And when the king came in to inspect the guests very closely and to perceive and look at every detail,

Right?

That's what it means. That's the original Greek.

So, really what we're saying is you can see the investigative judgment scattered throughout scripture. It's not just in one spot.

No, it's it's all over the place.

Daniel chapter uh 7 as well. So, you know, the other thing I think that is interesting is when you go to Revelation, um, talking about that fine linen, right, um, that we're supposed to be having on, uh, it says here in Revelation 19:8, "And to her was granted that she should be arrayed in fine linen, clean and white, for the fine linen is the righteousness of saints." So, if you don't have that righteousness on, you're not getting into the wedding. And the and by the way it says right here verse 12 you know he says friend how comest thou not in hither come in thou hither not having a wedding garment. He was speechless. The reason why he's speechless is because there was no excuse because in the tradition that was kept here is that the father of the groom provided all the garments. So did not Christ was he not provided by the father?

Okay.

So you know this this is actually another presentation we'll have to do another time or something. This is all about this idea of of the fact that Christ is the one that gives us his righteousness and it's freely given to us from the cross.

This is the grace that was shed, you know, shed for us. I mean, it's like his life was given to us that we would put it on.

You know, I also think of uh Romans uh right here um where it says being then made free from sin, ye become the servants of righteousness. Of course, you know, we can link that the just shall live by faith. That that righteousness of God is revealed from faith to faith. I think that's pivotal. U but how do we know what happened at the end of the 490 years then for the Jewish nation and what lessons can we pull from that towards our close of probation then? I mean you had the the stoning of Steven in 34 AD. What happened then? Well, one of the things that we see is the stoning of Steven. Um he sees Christ standing at the right hand of the father. I just want to ask the question, what does standing indicate? So, Acts 7:55-56, he sees the son of man standing on the right hand of God. But notice in Isaiah 3:13, the Lord standeth up to plead and standeth to judge the people. Psalms 82:1, God standeth in the congregation of the mighty. He judgeth among the gods. But in Daniel 12:1, there will be another time when Christ stands. And at that time shall Michael stand up, the great prince which standeth for the children of thy people. And there shall be a time of trouble such as never was since there was a nation even to the same time. So this idea that God will declare, he who is righteous, let him be righteous still. He that is filthy, let him be filthy still. So this this declaration that we find in Revelation, it coincides with this judgment when Christ stands up and judges the people. So it's it's interesting. The judgment begins in Daniel 7 with Christ sitting and when it ends, Christ stands up. M

All rise.

All rise.

Judgment is made.

You see it in Ezekiel chapter 9 where the glory of God comes up from the cherub. You see, you see a standing and it's over. Uh you also have, I think, uh in uh Revelation as well as Matthew 7, uh the notion of measuring the temple of God, the altar, and them that worship therein. Uh and then you know Matthew talking about with jud with what judgment ye judge ye shall be judged and with what measure ye meet it shall be measured to you again. Think about it just logically though if you have uh Christ coming and taking the righteous to heaven. Well, of course you have to figure out who's part of that. It's not like he takes everybody to heaven and then judges them and then casts them to hell. Like he's he of course he judges before that. Of course people are judged before they go to heaven or hell. Like My reward is with me when I come.

Right? So like how can you have him coming and giving his reward without determining who's worthy of

getting the reward? Before he comes? That's what we believe a pre-advent judgment. It's the Old Testament. It's the it's the it's a typical example of Passover to, you know, all the way to the day of atonement before Tabernacles.

And I think that this goes into our whole notion of righteousness by faith. Ultimately then it goes into can we really get to the point where we give up sin entirely? Can we really get to that point where not even by a thought could our savior be brought to yield to the power of temptation? And then dropping down she says, "This is the condition in which those must be found who shall stand in the time of trouble." And that seems impossible if we're the ones thinking it. Yeah. I got a slide for that. Isaiah 55:7, "Let the wicked forsake his way and the unrighteous man his thoughts." Romans 12:2, "Be transformed by the renewing of your mind." Or 2 Corinthians 10:5, "Bringing every, not just some thoughts, but every thought into captivity to the obedience of Christ. You shall love the Lord your God with all your mind. Be renewed in the spirit of your mind. Think on these things, whatever is just, pure, etc."

So, there is a biblical principle here that supports, go back to that quote that you had just a moment ago. There is a biblical principle that supports this idea that not even by a thought could our savior be brought to yield to the power of temptation. Well, if the gospel is calling you to bring every thought into captivity to the obedience of Christ, then yeah, that absolutely is the condition which those must be found who shall stand in the time of trouble.

Well, and of course that makes sense because sin originates in the mind, right? I mean, like I I believe that Eve when she made the conscious choice to go ahead and pluck that fruit and eat it, before her hand even touched the fruit, she had sinned because she had sinned in her mind. She had made the decision. Yeah. And and we find that that principle uh wrought out when Jesus says that if you look on a woman and lust after her in your heart, well, that's the mind, right? So, it's the heart that needs to be dealt with, right? And it's not like I got to stop sins need to be changed, right? That's the make up the character of a person. So it's dealing with the heart and mind.

And you mentioned earlier, you asked um James about like how do we look at this experience from what happened to the Jews to understand, you know, with closer probation. I think of Romans 11:25. Uh we we covered this actually previously in another presentation that, you know, he's telling the Romans, he the Gentiles, for I do not desire, brethren, that you should be ignorant of this ministry, uh, my ministry, lest you should be wise in your own opinion. That blindness in part has happened to Israel. So what blindness Israel, what's what blindness is he referring to that Israel has suffered? Who did they crucify? Christ. Yeah. They crucified Christ and they rejected him until the fullness of the Gentiles has come in. So when the fullness of time, it means the fulfilling of something. In Revelation 11, we see that there's a time period for the Gentiles after the close probation for the Jews. Right after the end of the 70 weeks, now is the time for the gospel to go to the Gentiles. And there comes a time when that time period finishes and the judgment begins. So Paul is referring to the fact that the probation had closed on the on the on the Jews. But now what's happened? We have to be careful that we're not ignorant of this mystery. When the Bible speaks of this mystery, you can see in Revelation 10:70, the mystery of God should be finished, you know, in the days of the voice of the seventh angel. That's the time when the judgment's beginning.

In the time of the judgment, there's going to come a time when the mystery of God will be finished on this earth. And again, that's before. And of course, Revelation 10 ties into the whole great disappointment, underlining the fact that everything that took place leading up to 1844 was exactly what God said would happen. And everything with a great disappointment was prophesied. Well, you know, I think that we really need to focus not on gritting our teeth and being perfect. It's not like we just try hard enough and we become perfect. It's that we submit and surrender and spend the time and consistently surrender our thoughts to God. You know, it's it's um whatsoever is pure, whatsoever is noble, think on these things. Right? If we're doing that and we're thinking about Christ, Christ, I mean, is there any more noble thought than Christ? If we're thinking on him continually, you know, it it's it's it's learning of Christ and the knowledge of Christ and re his character being revealed to us is actually the converting power of the gospel. And this is actually where we have hope for our characters to be changed is when when we get a greater and greater revelation of the knowledge of God through Jesus Christ that we are drawn to him and it becomes the thing that we choose. The truth claims the homage of our will.

And this is what we need in conversion. This is what the truth is to do and the power that this takes place with is the power of the Holy Spirit. And I think that broad picture 30,000 foot view when we look at the day of atonement, we should think of repentance, getting down on our knees, confessing our sin, weeping for our sin before the Lord and asking for that heart change and knowing that when we ask in faith, he will give it to us. Well guys, thank you so much for joining us for this special episode here on Heritage and Hope. Don't forget to like, share and subscribe to this YouTube channel so you can stay up to date because we have a lot of exciting videos coming soon. God bless.