GREAT SECOND ADVENT MOVEMENT
J. N. LOUGHBOROUGH
The Time Of The End
"THEN said I, O 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. . . . The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand."*138
"He said unto me, Understand, O son of man: for at the time of the end shall be the vision."*139
"But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased."*140
What is here meant by the "time of the end"? It cannot be the actual end itself, for in that case the part of Daniel's prophecy which was "sealed up" would be of no avail to humanity. As "things which are revealed belong to us,"*141 this portion must be of use at some time. So the expression, "time of the end," must refer to a period just before the end itself, in which the things spoken of to Daniel will be understood.
The Day of His Preparation
It undoubtedly refers to that time called by the prophet Nahum "the day of his preparation." Here the prophet was speaking of the destruction of Nineveh with "the noise of a whip, and the noise of the rattling of the wheels, and of the prancing horses, and of the jumping chariots."*142 The prophet's attention is first called to a greater calamity which is to come upon all the world, when "the mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation? and who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him. . . . He will make an utter end; affliction shall not rise up the second time."*143
Chariots with Flaming Torches
Still further does the prophet speak of this day of preparation: "The chariots shall be with flaming torches in the day of his preparation, and the fir trees shall be terribly shaken. The chariots shall rage in the streets, they shall jostle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings. He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defense shall be prepared."*144
What an accurate description of the modern lightning train, with the conductor constantly counting and recounting his passengers, from station to station, and they stumbling as they walk when the train is in motion. Then there is the mighty consumption of fir trees for railway ties, trestle work, snow sheds, etc. It is said that one road over the Sierra Nevada Mountains has forty-seven miles of fir-tree snow sheds. And this the prophet said would be in the "day of his preparation."
This time of the end is also spoken of by the prophet Joel when the command is given to the Lord's servants, "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand."*145
And again by the prophet Zephaniah it is said, "Gather yourselves together, yea, gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger."*146
To ascertain more fully what is meant by the expression "time of the end," and when it begins, we will notice another instance where the same term is used. In the eleventh chapter of Daniel a persecuting power is introduced which was to hold its dominion until the time of the end. The Lord said of that persecuting power, "Some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it [the time of the end] is yet for a time appointed."*147
The Work of the Little Horn
Protestant commentators generally are agreed in applying this power and the "little horn" of Daniel seven, to the Roman church which had the civil power in its hands for the "appointed" time. That appointed time was the "time, times, and a half."*148 This was the 1260 prophetic days-1260 years-of the civil rule of the little horn, extending from 538 to 1798 A.D. At the latter date the civil power of the little horn was taken away, at the "time appointed." So at that time the people had ceased to "fall" by the hand of that power as they had previously been falling. This year, then,-1798,-marks the beginning of that period of time in this prophecy called "the time of the end."
The year 1798 closed the "thousand two hundred and threescore days"-1260 years-in which the Lord's "Two Witnesses" (the Old and New Testaments) were to "prophesy. . . clothed in sackcloth."*149 During the Dark Ages of persecution the Scriptures were kept in the Greek and Latin languages, and these languages the common people did not understand. This holding back the Scriptures is compared to clothing them "in sackcloth."
The Two Witnesses Slain
"When they shall have finished their testimony [in the sackcloth state], the beast that ascendeth out of the bottomless pit shall make war against them [Satan stirring up and working through worldly men], and shall overcome them and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified ["is crucified," Danish and Revised Version]. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves."*150
The Reign of Terror
The slaying of these Witnesses was accomplished during the "reign of terror" in France, from 1792 to 1795-three and one-half years. Although the French Revolution continued some six or seven years, it was during the first three and one-half years that they made their great effort to destroy the Bible, religion, and all who dared to speak in favor of either. While the French Revolution professed to be warring against monarchy and
priestcraft, it actually became a war for the extermination of God and the Bible. Of the times just preceding the Revolution we read, "Never let it be forgotten that before the Revolution of 1792, the promoters of infidelity in France are stated to have raised among themselves and spent œ900,000 [$4,500,000] in one year, nay, again and again, in purchasing, printing, and dispersing books to corrupt the minds of the people and prepare them for desperate measures."*151
"The way for such a Revolution was prepared by the writings of Voltaire, Mirabeau, Diderot, Helvetius, D'Alembert, Condorcet, Rousseau, and others of the same stamp, in which they endeavored to disseminate principles subversive of both natural and revealed religion. Revelation was not only impugned, but entirely set aside; the Deity was banished from the universe, and an imaginary phantom under the name of the Goddess of Reason, was substituted in its place."*152
In the year 1793 the views of the people were such that theatrical
performers were loudly cheered for their blasphemous railery against God and the Bible. As a sample we quote: "The comedian Monert, in the Church of St. Roche [Paris], carried impiety to its height. 'God, if you exist,' said he, 'avenge your injured name! I bid you defiance. You remain silent. You dare not launch your thunders. Who after this will believe in your existence?' "*153
Blasphemous Work in Lyons, France
As to how those who killed the Witnesses, "crucified the Son of God afresh, and put him to an open shame" (Heb. 6:6), will appear in the proceedings of a fe'te held by Fouche, in Lyons, in honor of Chalier, the Governor of Lyons, who had been put to death. Before his arrival at Lyons, Fouche ordered that "all religious emblems should be destroyed; and that over the gates of the churchyards should be written, Death is an eternal sleep. . . . The bust of Chalier was carried through the streets, followed by an immense crowd of assassins and prostitutes. After them came an ass bearing the gospel, the cross, and the communion vases, which were soon consigned to the flames, while the ass was compelled to drink out of the communion cup the consecrated wine."*154
A Festival of Reason held in Paris is thus described: "They went in procession to the convention, and the rabble . . . caricatured in the most ludicrous manner the ceremonies of religion. . . . Men, wearing surplices and copes, came singing hallelujahs, and dancing barmagnole, to the bar of convention. There they deposited the host, the boxes in which it was kept, and the statues of gold and silver.
They made burlesque speeches. . . . 'O you,' exclaimed a deputation from St. Denis, 'O you, instruments of fanaticism, blessed saints of all kinds, be at last patriots, rise en masse, and serve the country by going to the mint to be melted.' "*155
God's Word Emerges from Obscurity
"After three days and a half the Spirit of life from God entered unto them" (the Witnesses), and they "ascended up to heaven in a cloud."*156 God's time had come for his word to come out from obscurity and be replaced before the world. The time had come (1798) for missionary work to be done in the whole world. In 1804 the British Bible Society was organized. This was followed by scores of other Bible societies, and now the Bible is translated into all the leading languages of the world. Thus the Scriptures, the Two Witnesses, coming into prominence where all can see and read them, is compared to their ascending to heaven in a cloud.
In the time of the French Revolution, Voltaire stated that in one hundred years the Bible would be obsolete. In the one hundredth year from that date more Bibles were circulated in France alone than were known to be in existence when Voltaire made this vain boast. And the house even in which he made the statement is said to be used now as a Bible house.
Rosetta Stone Discovered
There are two points connected with the year 1798 and the French people, that we must notice: First, in that year the French army, under General Berthier, overthrew the papal government in Rome, accomplishing (unknown to themselves) the fulfillment of the prophecy concerning this event, contained in the very book against which they had made war; second, in the same year, at Fort St. Julien, on the Rosetta branch of the Nile, the French army, while making an excavation, discovered the famous Rosetta stone, which is now deposited in the British Museum. On this stone is an
inscription in three forms: Hieroglyphics, the writing used by the priests; the demotic, the form of writing used by the common people; and Greek. This is the key that unlocked the hitherto mysterious demotic and hieroglyphic writings. Now, as expressed by another, "the pick and shovel, unearthing these writings in demotic characters, is furnishing more proof of the correctness of ancient Bible re-cords than comes from any other source outside the Scriptures themselves." So the very people who thought to exterminate the Bible were, all uncon-sciously to themselves, used to bring about a fulfillment of prophecy in taking away the dominion of the papacy at the end of the 1260 years, and also discovered the key to the very writings which confirm the truthful-ness of the Scriptures they tried so hard to destroy.
"Thou Shalt Stand in Thy Lot"
What was it that the angel stated to Daniel should occur at the time of the end? From the time he heard the saint say, "Unto two thousand and three hundred days, then shall the sanctuary be cleansed,"*157 his mind was filled with anxiety as to what should be "the end of these things," and "how long" it should be.*158 Finally he is given to understand that a knowledge of the time is not for his day. It is said to him, "Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days."*159
Some have supposed this language referred to the final end of the world, and that at that time Daniel, with the rest of the Lord's people, would receive his reward, and stand in his lot of inheritance. The Hebrew word for lot of inheritance, region of country, etc., is, we are told, gheh-vel. That is not the word that is translated lot in this scripture; the word here is goh rahl. Hebrew scholars tell us that this word, goh rahl, occurs seventy-six times in the Old Testament, and that it is the same word that is used in speaking of the typical cleansing of the sanctuary, where lots were cast to determine which of the two goats was to be slain. As the high priest took the blood of the Lord's goat and went into the sanctuary to perform the work of cleansing, all Israel stood without, afflicting their souls and confessing their sins, that they might stand clear, and receive the blessing of the high priest as he should come out of the sanctuary. Thus, on that day, Israel stood in their lot.
When the final cleansing of the sanctuary should come, at the close of the twenty-three hundred days, Daniel's case, with the cases of all the righteous dead, was to come in review before God. So Daniel stands in his lot.
In response to Daniel's inquiry, "O my Lord, what shall be the end of these things?"*160 he is told, "The words are closed up and sealed till the time of the end."*161 What so exercised the mind of Daniel was the "when?" the "how long?" and "what shall be the end?" These were the points that perplexed and troubled the prophet, and these things only were to be closed up and sealed till the "time of the end," and not the whole book of Daniel, as some have thought. Previous to this period of 1798, students of prophecy had light concerning the seventy weeks, and understood that they commenced B.C. 457, Christ's public ministry, his death, etc., occurring in exact harmony with the reckoning of the sixty-nine and seventy weeks from that date. This exact fulfillment of the Saviour's mission in harmony with this reckoning had given them a mighty proof that he was indeed the true Messiah, and that the date of the commencement of the seventy weeks was thus unalterably fixed. Their failing to discover that the seventy weeks was the first part of the twenty-three hundred days, left the matter sealed up until after 1798, as predicted.
Key to the 2300 Days
Now let us look at the facts in the case. Until the year 1798 the exponents of prophecy had no light as to when the twenty-three hundred days would end. They could understand the symbols, the image and the beasts of the book of Daniel, but could not tell where the twenty-three hundred days would end, for as yet they had no understanding as to when the days began. As proof on this point we read in the Midnight Cry, an Adventist paper then published in New York City, under date of June 15, 1842, "It is truly interesting to find the various independent writers who since 1798 have seen what was entirely unperceived before-that the seventy weeks was a key to the twenty-three hundred days."
Many Discovering the Light
As this knowledge was "sealed up" until the Lord's appointed time came for its opening up to the understanding of his people, so just as truly when the "time of the end" came, many were to "run to and fro" through the
Scriptures, searching out these things. By comparing a few translations of the text, this idea will be made very plain.
Dr. Adam Clarke says: "Many shall endeavor to search out the sense; and knowledge shall be increased -by this means."
In the German Bible of Luther, revised, we read: "So shall many come over it, and find great understanding."
The German Parallel Bible reads: "Many shall run it through, and so the knowledge will be increased."
The German Bible of L. Van Ess, admitted also by the pope to Catholic readers, translates it: "Many will search it through, and the knowledge will be great."
The Swedish Bible reads: "Many shall search in it, and knowledge shall become great."
The Danish-Norwegian, revised, reads: "Many shall eagerly search, and knowledge shall become much."
We read in the Midnight Cry of June 15, 1842, of this searching for and obtaining knowledge on that which previous to 1798 was sealed up: "Is it not a wonderful coincidence that so many writers, without any knowledge of one another, came to the same conclusion about the same time?"
We here with present a list of twenty different parties who discovered the truth concerning the close of the twenty-three hundred days, not by communication with each other, but as the result of diligent searching of the Scriptures, led by the influence of the Spirit of God. Heading this list we place William Miller of the State of New York; then follow A. J. Krupp, of Philadelphia, Pa.; David McGregor, of Falmouth, Maine; Edward Irving, of England; Archibald Mason, of Scotland; W. E. Davis, of South Carolina; Joseph Wolff, who labored in various parts of Asia; Alexander Campbell, in his debate with Robert Dale Owen, in 1829; Captain A. Landers, of Liverpool, England; Leonard Heinrich Kelber, of Stuttgart, Germany; Laucunza, of Spain; Hentzepeter, of The Hague, Holland; Dr. Capadose, of Amsterdam, Holland; Rau, of Bavaria; priests of Tartary, in 1821; Bible students of Yemen, in their book called "Seera;" Hengstenberg, in another part of Germany; Russians on the Caspian Sea; Molokaners on the shores of the Baltic, etc.
As to how this subject opened from time to time to the students of prophecy, and that too without a knowledge of one another, the following will show:-
In the Midnight Cry of June 15, 1842, are these words: "Just received, a book, with the following title, 'Two Essays on Daniel's Prophetic Numbers of 2300 Days, and a Christian's Duty to Inquire into the Church's Deliverance, by Archibald Mason, minister of the gospel, Wishawtown, Scotland, Newberg. Printed from the Glasgow edition, by Ward M. Gazeley, 1820.' In this book Mason says, 'I have lately seen a small pamphlet, which was first published in America, by the Rev. Wm. E. Davis, of South Carolina, and republished in 1818 at Warkington, in the south of England. This author asserts that the twenty-three hundred days commenced with the seventy weeks (chap. 9:29). In this opinion I am constrained to concur.' "
Davis, of South Carolina
In the same number of the Midnight Cry, the editor said, "Davis's book must have been written about 1810." Speaking of the reasoning set forth in the book, he states, "The reader might really fancy himself reading the productions of Miller, Litch, Stores, or Hale, but we believe that no one of the present second advent writers knew of the existence of this book till last week. The editor of this paper [the Cry] never heard of it before. Davis's position on time, endorsed by Mason, was that the twenty-three hundred days would end with the Jewish year 1843-our year 1844."
Joseph Wolff and Twenty Others
In the Midnight Cry of Aug. 31, 1843, we read that "in 1822 Joseph Wolff (of England) published a book entitled 'He Will Come Again, the Son of Man in the Clouds of Heaven.' " And further, that "in 1826 twenty persons, of all orthodox persuasions, met in London, with Mr. Wolff, to study the Bible. They came unanimously to the same conclusion. They added 45 years to the 1260." Adding 45 years to the 1260 years which terminated in 1798, would bring us to the end of 1843, Jewish year, which is really our 1844.
Alexander Campbell's Position
In the same number of the paper it is stated of Alexander Campbell that, "in 1829 he had his celebrated debate with Robert Owen, the infidel, in which he contended that Daniel's visions extend to the end of time, that the twenty-three hundred days are years, and will end about 1847 years from the birth of Christ, which, according to his own showing, was four years before the common account." So his reckoning would actually end the twenty-three hundred days at the close of 1843 full Jewish year from the A.D. period-really 1844.
In the Midnight Cry of Sept. 21, 1843, is a statement concerning a book received with this title, "A Voice to Britain and America, in a Scriptural statement of the second advent of our Lord and Saviour, which we daily pray for, saying, 'Thy kingdom come, thy will be done in earth as it is in heaven,'*162 by Captain A. Landers, of Liverpool, published by S. Kent and Co., 1839."
"He, like the others, gives a calculation of the time, giving the end of the twenty-three hundred days as 1847 years from the actual birth of Christ." That would be our 1844, as he was born four years before the common account.*163
Leonard Heinrich Kelber
In the Review and Herald of May 17, 1892, is an article from Pastor L. R. Conradi, of Hamburg, Germany, in which he says:-
"The most of our readers have perhaps heard of the noted Lutheran prelate Bengel, who in the last century [according to Schaff, Bengel died in 1751], fixed the time of our Lord's appearing in the year 1836, his calculations being based on the number 666 in the Revelation. But long ere this time expired, another man began to write, a chief schoolmaster, named Leonard Heinrich Kelber. His first pamphlet appeared in 1824, called 'The End Near,' containing an exposition of Matthew 24 and 25. It was printed in Bavaria. But in 1835 a larger pamphlet, with the same title, appeared in Stuttgart, containing 126 pages. This will be of special interest, and to give our readers a better idea, I add a translation of the title page: 'The End Comes, proven in a thorough and convincing manner from the word of God and the latest events; invalidating totally all prejudice against waiting for the coming of our Lord, or reckoning of the time; showing plainly how prelate Bengel erred seven years in reference to the great decisive year; for
not 1836, but the year 1843, is the terminus, at which the great struggle between light and darkness will be finished, and the long-expected reign of peace of our Lord Jesus will commence on earth.'
"A second edition appeared in 1841, also in Stuttgart, and as far as I know another in Saxony. As the title page indicates, the pamphlet, after meeting the common prejudices, shows in a clear and explicit manner the existing connection between the twenty-three hundred days of Daniel 8 and the seventy weeks of Daniel 9, and brings them to the year 1843 (Jewish 1843-ours 1844). Then in the remainder of the book he shows by the signs of the times that this event must be near.
"The fact that several editions appeared would alone testify to the interest it created. Brother Scha"che, now living in Australia, saw an advertisement of it, even in the distant province of Silicia, and after ordering it, read it with great interest, behind locked doors. In the book no trace can be found that the author had any knowledge of any similar movement in the world, and yet by the Spirit of God he came to the same conclusions.
"In 1842 he wrote a still larger pamphlet of 286 pages, also at Stuttgart, on 'Cardinal and Scriptural Thoughts Concerning the Creation and Duration of the World; or a thorough answer to the question: Why God has created the world in six successive days- the nearness of our Lord to judge antichrist-the great and joyful events of the year 1843.' "
"Ben Ezra" (Laucunza)
About the year 1812, Laucunza, in Spain, published a book entitled, "The Coming of Messiah in Majesty and Glory." The writer assumed the anonymous title of "Ben Ezra," and is supposed to have been a converted Jew. Edward Irving, of England, after his work on the second advent was started, translated the above book into English. So it told its story in at least two languages.
It is truly interesting, after the lapse of years, to bring together the conclusions of the various students who, from the beginning of the last century down to 1840, reckoned out the period of twenty-three hundred days, and located the seventy weeks as the first part of that period, and then to find them all agree as to the termination of the period in 1844.
1844 the True Terminus of the 2300 Days
The question may arise, Can we rest assured that 1844 is the true date for the close of the twenty-three hundred days? Yes! For as surely as a false fulfillment of a prophecy cannot come in the right time for the true fulfillment, so surely we come to the conclusion that the year 1844 is the correct terminus for the twenty-three hundred days. God, who sealed up that knowledge till 1798, and promised that then the light would shine out, by his unerring Spirit guided those who earnestly sought him for a correct understanding of the time. His time had come for "knowledge" on the subject to "be increased," and he gave the true light.
Having found the terminus of the time that was
brought to the understanding of the people in the "time of the end," it
is well to inquire as to the significance of that discovery. We find in
that period, in the closing up of the gospel work, definite time is to
be proclaimed for the session of the judgment. "And I saw," says John,
"another angel fly in the midst of heaven, having the everlasting gospel
to preach unto them that dwell on the earth, and to every nation, and
kindred, and tongue, and people, saying with a loud voice. Fear God, and
give glory to him; for the hour of his judgment is come: and worship him
that made heaven, and earth, and the sea, and the fountains of waters."*164
Literal angels do not preach the gospel to men. Man is the agent
chosen by the Lord himself to preach his gospel to the end of the world.*165
This angel, then, is a symbol of a gospel message which announces
the time come for the judgment to "begin at the house of God."*166
Such a message could not be given from the Scriptures until the time
that leads to the judgment was discovered in the Scriptures. The
twenty-three-hundred-day period, as already intimated, reaches to the
investigative judgment of God's people.
The Day of Atonement a Time of Judgment
The day of atonement, the cleansing of the earthly sanctuary, was and is still understood by the Jews to be a day of judgment. And even now, in their scattered condition, though they cannot have all the service of the ancient time that was connected with that solemn day, it is observed as a day of judgment. In proof of this we will first quote from a Jewish paper published in San Francisco, California, called The Jewish Exponent, the organ of the orthodox Jews west of the Rocky Mountains. In the issue for September, 1892, was the announcement that before the issuing of the next number, the seventh month and day of atonement would come. Their name for the
seventh month is Tishree, and that of the sixth is Ellul; so the paper stated, "The month of Ellul is here, and the monitory sounds of the Shofar [the trumpet that was to be blown from the first to the tenth day of the seventh month, Ps. 81:3, 4] are to be heard every morning in the orthodox synagogues, advising preparation for the day of memorial, and the final judgement of Yom Kippur." As they were in the close of Ellul, the sixth month, and Tishree, the seventh month, was about to open, they would, every morning for ten days, hear the trumpet announcing the final judgment of the year in that typical system.
Testimony of a Jewish Rabbi
Again, in the year 1902, Rabbi Isidore Myer, of a large congregation of Jews in San Francisco, Cal., in announcing the day of atonement, said: "While crossing the threshold of time from one year to another, the Israelite is forcibly reminded of the creation and of the universal sovereignty of the Creator, and is called upon to celebrate, with blast of trumpet, the anniversary, so to speak, of the birth of time and of the coronation of the great King. He is also sum-
moned by the voice of the same trumpet, or Shofar, to scrutinize retrospectively his action of the past year while he stands tremblingly before the all-seeing eye of Eternal Justice sitting on the throne of judgment."
As in the Jewish temple service the sanctuary was cleansed once every year, it must have been apparent to Daniel that this cleansing of the sanctuary at the end of the twenty-three hundred days must relate to something besides the yearly typical service. The Lord had already instructed his people that, when using symbols in prophecy, the time given should be counted "each day for a year."*167 So this period of twenty-three hundred days, as we have seen, comes down to the close of Christ's work as high priest in the heavenly sanctuary- to the investigative judgment of those whose cases, through confession, have been brought into the heavenly sanctuary.
The Judgment Message Due in 1844
The period of time having been discovered when the judgment of the saints would commence, the way was opened so that, in the Lord's order of events, as marked in prophecy, the message could be given, "The hour of his judgment is come." Mark, it does not say that immediately on the discovery
of that period of time the message would be
proclaimed, but that the light previously "sealed up" should be made
plain. We see clearly that this was accomplished. In succeeding chapters
it will appear that the Lord just as definitely marked the time when the
advent message would be proclaimed, and just as literally was the
proclamation given to the world.
*138) Dan. 12:8-10.
*138) Dan. 12:8-10.
[Caveat ] The traditional
Seventh-day Adventist teaching, but note the following from "The Ancient
of Days Did Sit" (WWN 7(03):
] The traditional Seventh-day Adventist teaching, but note the following from "The Ancient of Days Did Sit" (WWN 7(03):
The time when the Judgment is set, and the
books opened in the continuity of Daniel 7 is between the end of the
allotted time given to "the little horn," 1798, and 1854 when the "horn"
promulgated the first of its "great words" in the Dogma of the
Immaculate Conception. Thus the time when "the cleansing of the
sanctuary" (8:14) was to begin, 1844, coincides with the sitting of the
judgment. But it is to be noted that nowhere in
the visions given to Daniel is there a suggestion of an investigation of
the individual records contained in those books. That awaits the final
session of the Heavenly Assize. (Rev. 20:12).
The time when the Judgment is set, and the books opened in the continuity of Daniel 7 is between the end of the allotted time given to "the little horn," 1798, and 1854 when the "horn" promulgated the first of its "great words" in the Dogma of the Immaculate Conception. Thus the time when "the cleansing of the sanctuary" (8:14) was to begin, 1844, coincides with the sitting of the judgment. But it is to be noted that nowhere in the visions given to Daniel is there a suggestion of an investigation of the individual records contained in those books. That awaits the final session of the Heavenly Assize. (Rev. 20:12).
Another picture also emerges from the prophecy. The little horn
"made war with the saints" even to the point of wearing "out the saints
of the most High," until the Ancient of days came. (7:21-22, 25). This
prophetic picture is paralleled by the fifth seal in Revelation, with
the souls under the brazen Altar (6:9-11); however, in taking away the
"dominion" of the "little horn" by the judgment (Dan. 7:26), the focus
changes. It moves to the sanctuary (8:14), and to the "great words"
spoken by the little horn. The taking away is done by the same ones over
which during the 1260 day period the "horn" prevailed, in other words,
"the saints." (Note 7: 21 - "them;" and 7:26 - "they") We dare not
forget that the last great conflict is a battle "between the religion of
the Bible and the religion of fable and tradition." (Underscored
Another picture also emerges from the prophecy. The little horn "made war with the saints" even to the point of wearing "out the saints of the most High," until the Ancient of days came. (7:21-22, 25). This prophetic picture is paralleled by the fifth seal in Revelation, with the souls under the brazen Altar (6:9-11); however, in taking away the "dominion" of the "little horn" by the judgment (Dan. 7:26), the focus changes. It moves to the sanctuary (8:14), and to the "great words" spoken by the little horn. The taking away is done by the same ones over which during the 1260 day period the "horn" prevailed, in other words, "the saints." (Note 7: 21 - "them;" and 7:26 - "they") We dare not forget that the last great conflict is a battle "between the religion of the Bible and the religion of fable and tradition." (Underscored emphasis added.)