Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13

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the suggested probable time. Had we set forth positively that the hour was one of 3⅓ years and that it began Feb. 11, 1929, then we would have made an actual mistake on the time of Armageddon's fighting, based on the mistake that Rev. 17: 12, as the A.V. erroneously puts it, expresses by the duration of the hour the end of the power to reign. What actually emerges from the facts set forth above is this: Only about five months after June 11, 1932, i.e., after we had gotten proof that the post-anointing conspiracy was on, did we positively state that the hour was a period of 3⅓ years. We desire to emphasize the fact that always before June 11, 1932, we taught only tentatively that the hour was a period of 3⅓ years; and, therefore, even while holding the thought under the influence of the A.V.'s rendering of "power" in Rev. 17: 12, that the hour would end the power of the ten kings to reign, our uncertainty as to the duration of the hour made us go no further than to say that Armageddon's fighting would probably, not surely, come between Nov., 1931 and Mar., 1932, a thought that we gave up as even probably true months before Nov., 1931, as shown by our dated publications.

 

(67) Hence our mistake was on a matter that we presented as a probability and not as a certainty. This raises the question, Why did God permit us to make a mistake even on a probability? The following we believe to be the reasons: (1) When we in, Feb., 1929, wrote on Rev. 17, certainty as to the Truth on when the hour would begin and on what would end the hour were not due, and therefore any attempt to teach these even as probabilities would necessarily be immature and hence faulty; for not even Jesus could open a Scripture before it was due, as evidenced by His not knowing while in the flesh the date of the Judgment day (Mark 13: 32), and after His resurrection and just before His ascension, the date of the restoration of the kingdom to Israel (Acts 1: 7). Hence our

 

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attempting to explain these undue things necessarily resulted in misunderstandings on probabilities. (2) The Lord desired to test us as to whether we would be humble enough to acknowledge and set aside even a probability mistake, or whether we would seek to shield ourself by hiding it. (3) The Lord wished by this experience to manifest both the faithful and the unfaithful, well knowing that the faithful, not making haste, would wait on the Lord to clear up the matter in due time (Is. 26: 3; 28: 16) and thus be preserved in the test (Ps. 119: 165), and that the unfaithful would be manifested as such and stumble (Is. 28: 13). (4) The Lord desired that the oppositional might have an opportunity to mock, that the bands of error might bind them all the tighter (Is. 28: 22). In these four designs the Lord's purposes were carried out to His good pleasure.

 

(68) Please note the similarities between our mistake in this matter and that of our Pastor on the deliverance of the Church by Oct., 1914: (1) In both cases the Truth came out only piecemeal, as Is. 28: 10, 13 shows the Truth becomes due; for the Lord never gives the full Truth on any one subject all at once. (2) In both cases the involved thoughts contained partial truths. (3) In both cases the foundations that were laid down remained firm. (4) In both cases an attempt was made to clear up certain obscurities before the due time. (5) In both cases the time forecasts were made as probable, not as certain. (6) In both cases mistakes were made as to the undue things. (7) In both cases the Truth as due was given through the pertinent servants, and not through their hostile critics. (8) In both cases the mistake was seen and corrected before the mistaken time came. (9) In both cases before the mistaken time came, the pertinent Truth as then due became clear to them and was announced by them. (10) In neither case did the mistake result in the Lord giving the pertinent Truth through others.

 

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(11) In each case due acknowledgment was made, and that before the forecast time came. (12) In both cases Truth enemies unjustly and maliciously accused them of being false prophets. But please notice how differently real false prophets have acted as to a mistakenly forecast date. When Mr. Barbour's dogmatic forecast on the Church's leaving the world Nisan 16, 1878, failed, instead of humbly acknowledging and correcting it; lest he might lose his influence as a teacher he sought to divert the Church's attention from the mistake by involving it into the no- ransomism controversy. When J.F. Rutherford's dogmatic forecasts as to 1925 failed, he sought even as late as in 1926 to make his pertinent teaching seem true by  intimating that the Ancient Worthies had returned and were in hiding in some Palestinian cave as a test to the Societyites!

 

(69) Thus gradually as due the Lord cleared up to our mind the two involved uncertainties and enabled us to set the clear light thereon before the Church before the forecast date came. He did not leave us holding the bag until after the forecast date was passed, as He did with Mr. Barbour, J.F. Rutherford, Zion's Messenger, Elijah's Voice,  C. Olson, C.J. Woodworth, Adam Rutherford, etc., etc. Accordingly, when March, 1932, came and when June 11, 1932, came, neither we nor our readers expected the fighting of Armageddon to come at one or the other of those dates. Only those who, without informing themselves on our exact thoughts and on their gradual clarifying, were watching these dates in order to pounce upon us as a false prophet were themselves caught in the trap of their own making. Accordingly, the Lord graciously enabled us before Nov. 1931, to see that antitypical Jehu's anointing, not Armageddon's fighting, would end the hour, and in Jan. 1932, enabled us to see that the hour would end June 11, 1932. These two points, the beginning of the hour and the means of its

 

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ending, being thus clarified, we approached June 11, 1932, not dogmatically, but tentatively, in faith, as the right date for the ending of the anointing of Jehu, as the thing whose end ended the hour.

 

(1) What is the primary application of Mal. 3: 1-3? Secondary applications of parts of Mal. 3: 1-3? Which of these will we study in this lesson? Who is the messenger of v. 1? What was his mission? Who is the Lord referred to in

v. 1? What is His temple? What proves His coming to His temple in 1874? How did the Church feel toward Him and His return? Why did it seem sudden to them? Why is He called the Angel of the Covenant? What does v. 1 summarize? What is its relation to verses 2 and 3? Why is it here commented on? Of what do verses 2 and 3 treat? How many fold is it?

(2) Of what do the two questions of v. 2 treat? How do these questions not stand related? How do they stand related? What double set of contrasted things proves this? What is the sense of the word translated abide? What illustrates this meaning? What does the first question mean? What three things does it imply? What do these three implications further imply?

(3) What four things did the five Parousia gatherings and siftings effect? Through what were the pertinent trials wrought? What are their names and beginning dates? What proves that they were intended to manifest the Second Death class? In summary, what does the first question of v. 2 teach? What is to be inferred there-from?

(4) What is the next part of our Lord's Second Advent mission? Whence is this concluded? What is the proper translation of the second question of v. 2? To what period does it, accordingly, refer? What is the contrast between the two questions? What contrasting words prove this of the second question? What is the force of the word stand here? What light is shed on this meaning by Rom. 5: 2? How so? What special thing, according to the second question, is determined in the Epiphany? What two things follow from this?

(5) What also proves these two things? How does Rev. 7: 14 prove it? How does 2 Tim. 4: 1 prove it?

 

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Who are its dead and living? How is this proved? When does each class get its judgment? What side light is thrown on the word judge in 2 Tim. 4: 1 by Matt. 25: 32? What is the contrast between the Parousia and the Epiphany work  of Christ, according to the questions of v. 2? By what are the Great Company separated from the Little Flock? What three things are implied in the second question?

(6) What two negative things are implied in these two questions? What is the first conclusion to be drawn from these negative things? Why was this warning appropriate for the Parousia? What two reasons proved our unfitness during the Parousia to decide on who were crown-losers? What did this fact prove?

(7) What is the second conclusion to be drawn from these two negative things? Who said that this would be proper? Where did he say so? Why can we now decide this? What is not, and what is the mark revelatory of Great Companyship? What Scripture proves this? What is the third conclusion to be drawn from these two negative things? Why is this conclusion warranted? Why must the Priests know the Great Company as such? What conclusion on judging before and after the time should be drawn from 1 Cor. 4: 5? What fourth conclusion should be drawn from these two negative things?

(8) What other parts of our Lord's Second Advent work are set forth in v. 2? What expressions give these? How does the surface reader regard these two expressions? What is necessary for an understanding of the expression, a refiner's fire? Please describe the figure. What in the symbols of the Bible is generally represented by silver? How do the cited Scriptures prove this? Of what is silver ore a symbol? By what is our Lord represented in this figure? By what is the Truth had by God's people cleansed from error? When has this work been done in them?

(9) Why has such an activity been necessary? What does Matt. 13: 33 teach on this? On His return what did our Lord not, and what did He find in the minds of His people? What did He do to separate the error from the Truth in their minds? Of what did the symbolic heat and fire consist, whereby our dross of error was severed.

 

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from our silver of Truth? In what period were such experiences undergone?

(10) How many miniatures of the Gospel Age are there in the Epiphany? What were the smaller one's duration, purpose, main works and experiences? What have been the larger one's past duration, main works, experiences and purpose? The largest one's? A part of what larger work of our Lord has His work in these miniature Gospel Ages been?

(11) Wherein is the fourth part of His Second Advent work set forth? What fact does the average Bible student fail to see? What is the difference between it and the preceding one? What shows this? What three processes constituted a fuller's work? To which of these does our text refer? Describe it in detail. What do the things involved in this process represent? What are the Scripture proofs for each point? What is the difference between the  cleansing by the blood of Jesus and by the Word of God? Give Scripture proof for it. What is represented by the fuller's washing the spots away? What did his using soap and lye represent? Why were they used in the picture? Why used in the thing pictured forth? What are some of the features of this figurative lye? What are represented by the easy, hard and impossible yielding of the spots to the washing process?

(12) What in this respect has our Lord done since 1874? How has He proceeded in this work? In what relations have these washings come to us? To what end have they served? Of what prophecy are these experiences a fulfillment? To what can we testify on this point? What results from a proper undergoing of these experiences?

(13) How are the refining and cleansing experiences related to the sustaining and standing of our text? What proves this relation? What have these two processes done to all New Creatures? What have they effected in the three involved classes? What will they not effect in the Faithful? Why not?

(14) How does v. 2 distinguish between our Lord's four works described by it? What are these distinctions?

(15) By what words is the fifth part of His Second Advent mission to His own described? To what does

 

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this language not refer? Why not? How are the words refiner and purifier ordinarily used? How are they used in this connection? Why so? What, then, is our Lord's fifth Second Advent mission? What does its second part imply? What are the differences between the third and fifth part of our Lord's Second Advent mission to His own? What have they and what have they not in common?

(16) According to this, what is His relation to error and Truth? What word in v. 3 implies this? How so? What manifold work of Satan makes this work of our Lord necessary? Why has Satan corrupted every branch of Truth? Through whom did our Lord mainly attack religious error in the Parousia? In what are these attacks contained? How is this symbolized in Revelation as respects the Volumes? What is the claimed attitude of the Tower and P.B.I. Herald as to controversy? What does this attitude imply?

(17) What kind of secular errors did our Lord attack in the Parousia? Through what two kinds of agencies? By what means were these attacks made? To what did these attacks force Satan to resort? How did the Lord foil Satan's purpose?

(18) What work on this line is our Lord doing in the Epiphany? By what writings mainly is this done in the religious domain? Why do the Epiphany publications contain so much refutational matter? Against what should the Lord's course with these publications arouse us? Why? What is the relation of these two sets of writings to secular error now? What is especially now being used against secular error? What are these attacks effecting? What office work does our Lord perform in managing these attacks on error?

(19) What other function does He perform in this fifth work? What does this mean? In what does this result? How has this been brought to our view in the religious domain? In the secular domain? What instrumentalities has He used for this work in the Epiphany?

(20) Who should be honored for such refining and polishing work? How are His agents to be regarded? How not regarded? Who should be regarded as the Sources of the Truth? How are they related as such?

 

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What is the highest honor of their agents therein? From what extremes will this attitude deliver us? In what proper attitude will it keep us? What should this thought make us remember?

(21) In what words is the sixth part of our Lord's Second Advent mission set forth? What does the word translated purify mean here? Why? What thought does its Hebrew verb form give it? What two forms of character work does our Lord perform? What does each effect? What is not contradicted by the word purge in this sentence? Why not? What Scriptures prove this? What is the difference between the fourth and sixth work of our Lord's Second Advent toward His own?

(22) Who are typed by the sons of Levi in v. 3? How is this Scripturally proved? What other thing in v. 3 proves this? Give Scripturally the two sets of symbolic meanings in the words gold and silver. Accordingly, what is the sixth part of our Lord's Second Advent mission? By what means does He accomplish this? Which of these is specially stressed in v. 3? Along what lines do God's providences work to this end? How does He use the Word in this work? The Spirit? In what other time has He done this to crown- retainers and crown-losers? To which time does the text limit His pertinent activities?

(23) In what words is the seventh part of our Lord's Second Advent mission described? What is its literal rendering? What does it show? What is this which it shows? What is the difference between the meat offering and the drink offering? Who are privileged to preach the Truth? What effects do blemished characters and deeds have on one's preaching ability and influence? What are they not and what are they to say? Why? What are our Lord's three high-priestly works in this respect? What does He do to the characters of the antitypical sons of Levi in this particular? How is this done by Him? What results to them therefrom? When has He done the above three high- priestly works in them? For what are they indispensable?

(24) What do facts prove of our Lord's Parousia and Epiphany ministry on the Little Flock along this line? What did they do in the Parousia with the Word? What

 

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great effects did it work? What did their improving characters do to their message to the Church in its three elect classes and to the world? What has it been doing to their preaching as to Azazel's Goat? What work has the Lord given them for retaining their crowns? What separate works toward Azazel's Goat has the Lord qualified and enabled them to do? What future work toward the Great Company will He fit and enable them to do? What present and future work toward the Youthful Worthies does and will He qualify them to do? What is a summary of their Parousia and Epiphany work? Who has qualified and enabled them to do it?

(25) What has limited the effectiveness of the Great Company's past and present preaching? When was their work comparatively better than now? What did they do during the Parousia by preaching? What work in the lapping of the Parousia and Epiphany did they do with the co-operation of the Youthful Worthies? In fulfillment of what type? What is a sober estimate of their present work? What will they do after their cleansing? What will be their first great work after their cleansing? What is the Epiphany Tabernacle? Explain its erection. How may the contents of Vol. 1 be summarized? What will it constitute? How will it be given? What will the Great Company accomplish through this message? What events will pave the way for this work?

(26) What other great work will Jesus' ministry for the Great Company enable them to accomplish? How does Lev. 12: 5-12 show this? How does Cant. 5: 8—6: 1 show this? Where and when will the Great Company convert Israel? How do Zech. 12: 2-14; Jer. 30: 3-9 and Ezek. 36: 17-29 prove this? What in our text implies this? To whose character-building and cleansing work will this be due?

(27) What estimate of our Lord's ministry should the above study cause us to form? What work did He do throughout the Gospel Age for crown-retainers and crown- losers? What qualities of His character are manifest in these works? How do they compare with others' characteristics? How should these considerations influence us to think, feel, speak and do as to Him?

(28) Beside His Parousia and Epiphany sevenfold

 

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mission to His own, what other pertinent missions does He have? Which of these will we here study? What things in Rev. 18: 8, 10, 17, 19 have aroused study? Along what lines? What are some of the symbolic meanings of the word day in the Bible? Why is the pertinent day not a year day? What day seems to be the one meant? Why did this day have several beginnings? What are they?

(29) What has already been pointed out as the length of this day? By what examples? What results from this as to the hours of Rev. 18: 10, 17, 19? What are the beginnings of the first two of these hours? How do we know this? Why may we not begin the third-mentioned hour at either of these dates? If it is begun Sept. 25, 1881, when will it end? According to what time? If this be correct, by when will Mystic Babylon begin to go into destruction?

(30) How many kinds of experiences will mark Babylon's overthrow? What is done with these chronologically in Rev. 18: 10, 17, 19? To what does each verse refer? How do these items seem to be stated? Why is the hour mentioned three times? When did the hour of reaping begin? What also began then? Why is this true as a parallel?

(31) What did our Lord do in April, 33 A.D.? At the end of what? What did He thereby accomplish? Accordingly, what is the parallel to this? What was done in Oct. 36  A.D.? What is the parallel to this? What three things are said to await Babylon within an hour? What have we found already to have happened? When as to the judgment? What did the removal of the last saint from Babylon really constitute? About how long did the wasting last? By what was it ended? With what were these two hours contemporaneous? If the above understanding be correct, how long is the hour of her destruction to last? What is to be expected to begin within this time?

(32) What character does this interpretation have? What improbable thing is possible as to this thought? Why is it not to be thought that it began earlier than about Oct. 1881? After 1881? At 1914? How, accordingly, does the date, about Oct. 1881, seem? What restrains from dogmatism on this point? What is the most

 

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that should be said thereon? As a result, how may we regard the date, about June, 1923? If this is true, what does it imply as to John's Rebuke and Elijah's Letter? How should these considerations affect us? With what question does this paragraph close?

(33) How long before the following was the above written? In what year? What thought is presented in the foregoing? Probably through what? When, generally and exactly? On what was this based? What considerations admonished against positiveness on this subject? Why? Why was the symbolic earthquake expected to come probably by May 17, 1923? With what thoughts in mind was Rev. 18: 19 continued to be studied?

(34) By what time held as a probability did the earthquake not come? Accordingly, what was not realized? What thought connected with May 17, 1923, was right? How so? What kind of a work does this letter do as to Babylon? What is believed as to the events and that work?

(35) What is needed to clarify this thought? What will clarify it? What was this event? When did it occur? What shows that Food For Thinking Christians began this destruction? What are our Pastor's two testimonies thereon? Who began this destruction? When? How has God always honored His Priesthood? How is this typed? What follows from this course of God? How and when did the Priesthood start the beginning of the end of Babylon's destruction? What would this seem to imply?

(36) Why are the main pertinent facts set forth? What pertinent thing was set forth in the first issue of The Truth? How do John's Rebuke and Elijah's Letter stand in relation and contrast? How do the cited passages show this? What was the author's first thought on the extent of the distribution of Elijah's Letter? How was this told? Until when? How did a change of view and practice develop between May 1 and 7? What was done May 7?

(37) What thought gradually developed between May 3 and 10? What did this thought prompt the author to do? Why was May 16 chosen as the day to begin this work? On what was he not definitely persuaded? What conviction set in May 23? What was thereupon recognized?

 

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What will enemies say of this? Who knows that these are matters of fact?

(38) Of what is the experience with this matter a good illustration? What question, wrongly based, was asked on Rev. 18: 19? What did it start? What had by March, 1922, set in? With what misunderstanding? Wherein were these thoughts set forth? What did further thought accomplish? When did the subject fully clear up? What conclusion flows from this? Why is that which is clear set forth before the brethren?

(39) What is closely related to the foregoing? What does this prompt us to do? What is and what is not designed in this study of Rev. 17? What is thereby designed? What letter would be helpful as to our present study? What kind of an interpretation did it offer on Rev. 17? Who was the giver of this interpretation? How did he hold it? What is the interpretation? What have facts proven it to be? What reason did Bro. Russell give in the late Summer of 1916 for not then giving his long-promised exposition of Revelation? On what four points did he then lack understanding? What does the second point prove he had done with the Adventist interpretation of the number 666? What did his lack of understanding these four points lead him to conclude?

(40) What has since happened with these four points? What has been the author's course on the interpretation that Bro. Russell gave Bro. Driscoll? Why did he follow this course? What recent events have fulfilled the bulk of Rev. 17: 9-11? What does the fact prove of Bro. Russell?

(41) In what books and magazine has much of Rev. 17 been made clear? Why had the rest not yet been made clear? Where will we find a summary of most of his thoughts on this chapter? What has tended to make unclear many points in Rev. 17? Wherein was this done? What is one of these obscurings? How did our Pastor explain the angels who poured out the seven last plagues? How does Vol. VII explain the angel of Rev. 17: 1? What do the seven bowls (vials) of Rev. 15 and 16 represent? What was not in Bro. Russell's day yet seen to be the antitypes of the bowls, cups, chargers and spoons? When and by what passages did this become clear? What do the seven angels' bearing and pouring out the bowls represent?

 

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What even does the angel of Rev. 17: 1 not represent? What does he represent?

(42) To what is this definition not limited? What does it include? What illustration proves this? Where will this example be explained? By whom will it be further discussed? As what was this hour to be announced? What influence did that consideration have on the writing of this article? What otherwise would be our course in this matter? How does Vol. III cover the beasts of Rev. 12, 13 and 17? What does its diagram on page 131 furnish?

(43) What other consideration must be kept in mind for clearness' sake? What in general do Daniel's and the three Revelation beasts represent? How do their horns differ? How do the beasts of Rev. 12, 13 and 17 differ as to their heads? What do the ten (eleven) horns of Daniel's beast in general represent? What do the ten horns of the three Revelation beasts represent? How is this proved? What are the ten horns of the Revelation beasts? How many others are there than these? What is the key to this point?

(44) Why is there a difference between the seven heads of the beasts of Rev. 12 and 13 and those of the beast of Rev. 17? When did the Roman Catholic Church begin to be supported by the Roman Empire? What change from former times had set in? What, then, is the difference between the first head of the beasts of Rev. 12 and 13 and that of the beast of Rev. 17? What were the latter's next five heads? Which is the seventh head of the beasts of Rev. 12, 13 and the sixth head of the beast of Rev. 17? What other difference is there between Daniel's and the Revelator's beasts?

(45) Since what time must the seventh head of the beast of Rev. 17 have originated? What is the seventh head of the beast of Rev. 17? What is its eighth head? What does this prove of its seventh head? How is the Fascist Italian Kingdom the seventh head, as distinct from the sixth head- the Italian Kingdom of the House of Savoy? What follows from this? What is the viewpoint of the beasts of Rev. 12 and 13, as distinct from the viewpoint of the beast of Rev. 17? What follows from this last viewpoint?

(46) What is the first contrasted expression necessary for clearness on the Revelation beasts? What names

 

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are applicable to the civil and the papal power in that book? Where are they contrasted? Which head in Rev. 12 and 13, and which heads in Rev. 17 represent the papacy? How do we harmonize the contrast that the papacy is the beast, and yet some heads of the beast? What third contrast should be kept in mind? How do we distinguish between the Roman Catholic Church and the papacy? How is this distinction shown in Rev. 17?

(47) In what two ways are the seven heads of Rev. 17 defined? How are the words, kings and mountains, used in prophecy and symbol? When did the antitypical angel of Rev. 17 begin to expound, etc.? What in Rev. 17: 8 proves this? What expression was applied by this angel to the beast, as applying from 539 to 1870? As applying from 1870 until very recently? What expression is applicable to it at present? What is meant by its ascending from the abyss? How many times did it make ascent? What is its end?

(48) What did the antitypical angel say of five of the heads of Rev. 17? Of the sixth? What did they at that time say of a seventh? What two things of it did they not understand? What did they know of its length of stay? How? Until what may it stay? If it does not stay that long, what will not set in, and what will set in? What two mistakes did they make? Where is this mistake not shown? After what event does the angel first mention the eighth (king, i.e., head)? What does this prove? What has the fulfillment enabled us to do? On what basis did we know an eighth would come? What else does the angel's statement on the eighth (king) to John prove?

(49) What does Rev. 17: 11 say the beast which was, and is not, would be? How do we prove that the Greek word for king, and not for beast, nor for head, is to be supplied after the Greek word for eighth? What else proves that the Greek word for beast is not to be supplied after the Greek word for eighth? What is the proper translation of Rev. 17: 11? What proves that the eighth king is one of the seven kings? Into what does he go down?

(50) What is the time difference between the two sentences of v. 12? What do the ten kingdoms receive? What does the Greek word exousia not mean? What does

 

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it mean? What Greek word means power? What, from the papal viewpoint, is necessary for kings to reign by "Divine right"? How long will they rule with such authorization? What former statement is here repeated? Why is this article written?

(51) How cannot the hour of v. 12 be understood!' Why not? What further proves it to be symbolic? In how many senses is the word hour symbolically used in the Bible? What are they? Why do none of these fit here, except the one in Matt. 20: 1-16? How long was it?

(52) With what does this hour begin? Why, in each case? When did the signing of these documents occur? When was the agreement on the treaty and concordat made? Why was the precise news of it withheld? What facts show this? What kind of a dating alone for the agreement is now possible for us to give? What did this agreement imply? What did recognizing Fascist Italy by the papacy mean as to its authorization to rule? What did this recognition begin? Where will Armageddon begin? What proves this answer? How long will this authorization to rule last? What will yet be made known? During what period was the agreement made? What would be the period of the hour's end? How is this to be set forth? Why?

(53) What general type proves this dating to be approximately true? According to this type, for what period does our Lord's death day stand? Its ninth hour? What will happen at that time? What does the type of the ninth hour not fix? What follows from this in the antitype? What does, and what does not the earthquake following our Lord's death likely type? What does the Bible not say of the earthquake in relation to the ninth hour? What follows from this in the antitype? How do we fix its time?

(54) What suggestion has been made as to the darkness from the sixth to the ninth hour of our Lord's death day? Where was this not stated? Where was it stated? What does that darkness likely type? What analogy makes this suggestion reasonable? What periods do the sixth, the seventh and the eighth hours type? According to these periods, if the above is true, when will the European Armageddon or pre-Armageddon begin? How does this period agree with our approximate date for the end of

 

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the "hour" of Rev. 17: 12? How do our data from the large eight wonderful days and the hour of Rev. 17: 12 stand related? What fact corroborates our above-given setting of this subject? How will faith act toward this matter?

(55) How in time of fulfillment do vs. 13, 14, 16, 17 stand related to v. 12? What does this imply as to their being discussed here? What one will are the ten horns to have? In what three ways may this be done? What is not the degree of power and authority that the ten horns will give  to the beast? What will it be? Of what will this perhaps be only a part? What will seem to make it necessary?

(56) What will the ten horns do, according to v. 14? What two things is our Lord doing in world affairs? What will the ten horns do in their war with the Lamb on these two points? By what means? How will they progress therein? Who will be the victor? Who will be His associates? In what two conditions do they act? How will those on earth appear? What two things will prove them victors?

(57) Why is v. 15 here left unexplained? What meaning does the word hate have in v. 16? Why? In what two ways may the beast be made to "hate the harlot"? What should suffice us on this point? How will the ten horns make the harlot desolate? Naked? Eat her flesh?' Burn her utterly? When will this last act be accomplished on her? By what aspect of the ten horns? How is this proved?

(58) What does v. 17, in its first clause, show? How is this typically set forth elsewhere? What one policy will the ten horns favor? What is meant by giving their kingdom to the beast? Why will God affect this? What will be done as a result of this policy? Why will it fail of its intended results? What will be the actual outcome? Who actually will bring it about? Until what event will He pursue His course?

(59) What is implied, as to Rev. 17: 13-17, by our understanding of the above-discussed items? Why are more complete comments on Rev. 17 not given here? What should we do for details? What trust should be cherished as to this study? What caution should be observed on this subject? And what advice?

 

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(60) When was the above on Rev. 17: 9-12 prepared? What was then seen as to the seven heads? The fifth that became the eighth? The beast? The ten horns? The duration of the hour? How many things were not clearly seen as to the hour? What tentative dates for its beginning and consequent ending were suggested? What were to follow its end? When was the light on its duration first seen? What was done on this point until 1929?

(61) What other point on the hour was not clear in 1929? What was at first thought would come shortly after the end of the hour? How was this thought reached? How does the A.V. render the pertinent clause in Rev. 17: 12? What will take away the power to reign from the ten horns? How is this Scripturally proven? When did the hour end? What did not by then come? What Greek word on this point does Rev. 17: 12 not use? What one does it use? How do they differ in meaning? Accordingly, what does this verse teach would last an hour? On what is this verse silent? Ordinarily, how are the authority and power to reign received, used and relinquished? Exceptionally how do they sometimes exist?

(62) By what does God confer the authority to act as a priest or as a king? What Scripture examples prove this as to typical priests? How do the cited passages prove this? What Scriptural examples prove this of the antitypical Priests and Kings? How do the cited passages prove this? What five examples of typical kings prove this? How do the cited passages prove this? How is the distinction between the authority and the power to reign shown in the cases of Saul, David and Solomon? How do the cited passages prove this? How do Saul and David illustrate the thought of having the power without the authority to reign? What do these examples prove?

(63) To what distinction was attention called in P '29, 72, par. 12? What Greek word means authority? Power? Which of these words is used in Rev. 17: 12? Despite this fact, what was done by the Editor while thinking on this matter? What occasioned him so to do? To what mistake did this lead? If that thought had been correct, what word would have had to be used in Rev. 17: 12? Why? Why did God permit the mistake? What was not, and what was the mistake? What was not, and what was to end the hour? By what act did God take away even their

 

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false authority? What was His attitude toward that false authority?

(64) How do we know this? What type proves this? How does it prove this, type and antitype? What, therefore, ended the hour of Rev. 17: 12?

(65) How was the period of the beginning of Armageddon's fighting put in The Truth? What cautions were frequently put in The Truth thereon? How did the Levite leaders put our position? How did some of them, like A. Stahn, act therein? What Scriptures accurately represent their spirit?

(66) What, by way of emphasis, should here be repeated? What conditions would have had to be fulfilled to have made an actual mistake? On what was the tentative mistake based? What actually emerges from the stated facts? How, before June 11, 1932, had we always set forth the hour? What kept us back from saying positively that Armageddon's fighting would set in between Nov., 1931 and March, 1932? Despite what view even was this done? When was even this thought given up?

(67) On what kind of a matter was the mistake? What four reasons seem to have moved God to allow this mistake?

(68) What twelve points of similarity are there between this mistake and our Pastor's on the deliverance of the Church by Oct. 1914? What is the difference between the way these two brothers treated these mistakes and the way Mr. Barbour and J.F. Rutherford treated their mistaken date forecasts?

(69) How did the Lord clear up these uncertainties? What resulted therefrom before the forecast date came? How did the Lord's course toward the Editor differ from His course toward five individuals and the editors of two named periodicals? What did the Faithful not expect at the forecast dates? How did the oppositional approach them? With what results? What did the Lord permit the Editor to see in Jan. 1932, as to June 11, 1932? What not? How did not, and how did we approach the date June 11, 1932? With the two difficulties solved, what other difficulty arose? How could certainty thereon not be reached? Why not? What typical things prove this? What, then, was our new difficulty?