THE MEANING OF THE WORDS, EPIPHAINO, EPIPHANEIA, APOKALYPSIS AND PAROUSIA. FIRST GREAT COMPANY ACTIVITIES, OCT., 16, 17, 1916. PURPOSES OF THE EPIPHANY PERIOD TOWARD THE WORLD. SEPARATION OF THE LITTLE FLOCK AND THE GREAT COMPANY. THE LORD JESUS' MANIFESTING HIMSELF TO THE GREAT COMPANY AS SUCH. TEN PROOFS THAT WE ARE IN TIME EPIPHANY. EXAMINATION OF THE DAWN'S PERTINENT ERRORS AND MISREPRESENTATIONS. DURATION OF THE EPIPHANY. THE DAYS OF LUKE 17:22, 26, ETC. THE EPIPHANY AND THE TIME OF TROUBLE IDENTICAL. BIBLICAL PROOF THEREOF. CORROBORATIVE EXPLANATIONS OF THAT SERVANT. THE CHURCH'S EPIPHANY WORK: TOWARD ITSELF; TOWARD THE YOUTHFUL WORTHIES; TOWARD THE GREAT COMPANY; TOWARD THE WORLD. BEREAN QUESTIONS. 

‍

IN THIS chapter we desire first of all to investigate the Biblical use of the word Epiphany and some of its related thoughts. While we note the fact that the word Epiphany, though frequently used in English, does not occur in the English Bible, we should recognize that the word epiphaneia, from which it is derived, does occur in the Greek of the New Testament. In all, it is found in six passages, which we herewith cite: 2 Thes. 2:8; 1 Tim. 6:14; 2 Tim. 1:10; 4:1, 8; and Tit. 2:13. In arriving at an understanding of its meaning the consideration of a few things will prove helpful: (1) the word epiphaino, from which epiphaneia is derived; (2) the meaning of its basic part, phaino; (3) the meaning of the preposition epi, with which phaino is compounded; (4) the force added to the word phaino by this preposition; (5) all the occurrences of epiphaneia in the Bible; (6) its various uses in the Scriptures; and (7) the general trend of Scriptural thought connected with the word. 

(2) We remark on the first point, that the word epiphaneia is not derived from a simple, but a compound 

The Epiphany's Elect. 

8 

word—epiphaino—which is formed by uniting the preposition epi, meaning on, over, at, etc., with the verb phaino, meaning to shine, to manifest. Epiphaino derives its basic meaning from the verb phaino, and the preposition epi intensifies the meaning of phaino in the compound word, so that epiphaino means to shine brightly, to manifest clearly. These remarks help us to arrive at a definition of the word epiphaneia, which, in harmony with Greek dictionaries, we may give primarily as bright shining, clear manifestation. As a rule it refers to making an obscure or unseen thing very apparent to the physical or to the mental eyes. As we study its occurrences in the New Testament, we will be able clearly to see this. We precede the study of the six passages in which the Greek word epiphaneia occurs by the quotation and a brief explanation of the four passages in which epiphaino, its root word, is found in the New Testament, italicizing the English words that translate it: "The day spring [sunrising, in the margin, i.e., Christ] from on High hath visited us, to give light [to give the bright shining of the Sun of Truth] to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace" (Luke 1:78, 79). Here manifestly Jesus (John 1:9; 8:12; 9:5) is referred to as the One who clearly manifests the Lord's ways to sinners and to faithful saints. "And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away" (Acts 27:20). Here the bright shining of the heavenly bodies is referred to as unseen. "The grace [favor] of God that bringeth salvation for all men hath appeared TEACHING us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly" (Tit. 2:11, 12). Here the thought seems to be that the Gospel Message, which is an expression of God's favor, has been clearly manifested as salutary for all mankind, and, as such 

The Bible Epiphany. 

9 

bright light, teaches especially God's people to live holy lives. "After that the kindness and love of God our Savior toward man appeared" (Tit. 3:4). Here the Gospel is referred to as causing the kindness and love of God toward man to shine brightly before us. In all four of the above passages it is apparent that our definition of epiphaino given above is correct; it means to shine brightly, to manifest clearly. 

(3) A careful and reverent study of the six passages in which the word epiphaneia is found will reveal the fact that the New Testament uses it in two different ways: (1) the act of manifesting persons, principles and things, previously obscure or hidden, by the Truth shining with special brightness; and (2) that period of our Lord's second stay on earth in which the Truth will shine in special brightness, manifesting persons, principles and things hitherto hidden or obscure (1 Cor. 4:5). In the order of their clearness we present with brief comments first the four passages in which epiphaneia, whose English equivalents in the respective passages we italicize, is used to mean "the act of manifesting persons, principles and things, previously obscure or hidden by the Truth shining with special brightness." "Who [God] hath saved us and called us with an holy calling … according to His own purpose and grace, which was given us in Christ Jesus before the world began, but [which] is now made manifest by the appearing of our Savior Jesus Christ, who hath brought life and immortality to light through the Gospel" (2 Tim. 1:9, 10). In this passage the Plan and favors that God prepared before the world began for His people are spoken of as being clearly revealed by the epiphaneia, the bright-shining, the clear teaching, of Jesus respecting persons, principles and things. Among the things clearly manifested by Jesus through the Gospel, God's Truth, St. Paul mentions life and immortality. This passage is very clear as proving our

The Epiphany's Elect. 

10 

first explanation of the New Testament use of the word epiphaneia. It will be noted that in this passage the epiphaneia, the clear manifestation, was in connection with the Jewish Harvest. 

(4) "Looking for the blessed hope [of seeing and being with and like our Lord, Col. 3:4; 1 John 3:2] and the appearing of the glory of the great God and of our Savior Jesus Christ." (Tit. 2:13, A.R.V.) By the expression, the glory of our great God and of our Savior Jesus Christ, we are not to understand, as some think, a dazzling natural light, but the brightness of their perfect characters shining resplendent in supreme Wisdom, Power, Justice and Love (Is. 6:3; Ps. 72:19; Num. 14:21; Rev. 4:8; 5:12, 13; 15:3, 4). This passage says that the Lord's children are expecting two things in connection with our Lord's second stay on earth: (1) the realization of their hopes of seeing and being with and like Him, and (2) a clear manifestation of the resplendent character of God and of Christ Jesus throughout the earth, even as Heaven is now full of their glory. Thus a manifestation of the glorious characters of God and of Christ Jesus by the Truth shining with special clearness is referred to in this passage. And this, according to the passage under consideration, is to accompany Jesus' second stay on earth. Accordingly, the passage refers to His entire Second Advent period. "Then shall that Wicked [one, the Antichrist] be revealed [manifested], whom the Lord [Jesus] shall consume by the spirit [power] of His mouth [the Bible, the Truth (John 17:17), is the Lord's mouth, that through which He speaks], and [whom the Lord Jesus] shall destroy with the brightness of His Coming" [His second presence on this earth] (2 Thes. 2:8). This passage shows us that the glorious and powerful Truth of God will shine so brightly that through its manifestation of the Papacy, in its teachings, character and effects, the Lord will accomplish at His Second Advent the annihilation 

The Bible Epiphany. 

11 

of the Antichrist, the Papacy, the Romanist hierarchy as such, and, of course, not its adherents. "Henceforth there is laid up for me a crown of righteousness, which the Lord, the Righteous Judge, shall give me at that day [the Judgment Day]; and not to me only, but unto all them also that love His appearing" (2 Tim. 4:8). This passage undoubtedly refers to our Lord's second stay on this earth, on the Last Day, when He will reward all God's servants (Rev. 11:18), who with yearning, love and delight have looked forward to that Day, and when rewarding His faithful followers He will manifest Himself in His glory by the brightness of His Word and works. Our brief examination of the four passages foregoing has resulted in our learning that the word epiphaneia means the act of manifesting persons, principles and things, by the Truth shining with special brightness. 

(5) However, this word is used in two other passages in which it occurs in a slightly different sense, namely as the period of time during our Lord's Second Presence in which He will manifest persons, principles and things by the Truth shining with special brightness, even as a consideration of the two pertinent verses will show: "Keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ, which [appearing] in its own seasons He will show [make known], He who is the blessed and only Potentate, the King of Kings and Lord of Lords." (1 Tim. 6:15.) St. Paul here could not have meant to give this injunction to Timothy as an individual, in this passage, because Timothy died at least 18 centuries before the Epiphany was due to set in. As Jesus frequently addressed His followers throughout the Gospel Age in the Apostles, their representatives, so here St. Paul seems in Timothy to address the Lord's people generally, especially the Truth servants, encouraging them to be faithful, until that period of 

The Epiphany's Elect. 

12 

our Lord's Return which He here calls His appearing, Epiphany (Col. 3:4, 1 John 3:2), which this passage shows He will manifest in its separate time periods when, as King of Kings and Lord of Lords, He takes to Himself His great power and prepares to reign in Millennial glory over the earth (Rev. 11:15-18; 19:6-16; 20:4-6). This passage clearly proves the word to mean a period of time during our Lord's Second Advent, as the following will show: 

This period we call by the anglicized form of the word under consideration—Epiphany. We will quote 1 Tim. 6:15 from the I.V.: "Keep the commandment … until our Lord Jesus Christ's Epiphany, which [Epiphany] in its own seasons He will show, He who [the relative, not interrogative, pronoun] is, etc." In this verse the Epiphany is spoken of as having various seasons, epochs. Hence it must be a period. The Epiphany as a period has a number of seasons: (1) It is divided into the second four of the eight large wonderful days. (2) The eight small wonderful days, 1917-1925, have fallen entirely within the Epiphany. (3) As a whole it is divided into a small Gospel Age. (4) A part of it forms a smaller Gospel Age. (5) In the Epiphany's earlier part it had a still smaller Gospel Age, for each consecutive day of which there was a corresponding year in the Gospel Age; and in these three Miniatures' days or years similar events occurred as occurred in the corresponding years or centuries of the Gospel Age. (6) During these Miniatures the five siftings corresponding to the five Gospel-Age siftings occurred, manifesting the Levites. And (7) the two lappings of two years and one month, the Parousia lapping that long into the Epiphany at the latter's beginning, and the Epiphany, at its end lapping into the Basileia for the same time. Certainly these things, most of which have already been fulfilled, and some of which are in processes of fulfillment, the rest belonging to the yet remaining part of the Epiphany 

The Bible Epiphany. 

13 

prove the word epiphaneia to mean a period also. Other Epiphany periods could be mentioned, but these are enough for our present purpose. 

(6) "I charge thee before God, and the Lord Jesus Christ, who shall judge the quick [living] and the dead at [during] His appearing and Kingdom" (2 Tim. 4:1). The Scriptures assure us that Jesus with His Elect Bride will judge the dead during the thousand years' Reign. The quick, the living, [fallen angels and new creatures] therefore, will be judged, according to this passage, during His appearing, Epiphany; hence it is a period of time connected with our Lord's Second Advent. The I.V. offers the following translation of 2 Tim. 4:1: "Jesus Christ, the one [who] shall judge [the] living and [the] dead, both during His Epiphany and Kingdom." It also offers an alternative translation of the last part of the words above: both as to His Epiphany and Kingdom. The construction of the pertinent words is preferably, according to this version, the accusative of time-duration; hence the rendering: both during His Epiphany and Kingdom. These are the second and third periods of our Lord's Second Advent. The other possible construction is the accusative of specification; hence the secondary translation: both as to His Epiphany and Kingdom. But if the second translation should be preferred by anyone, the disputer of the Epiphany as a period is not at all thereby helped; for it implies that the Epiphany and the Kingdom are periods, because the judging would be as to the conduct of the pertinent ones during their period of trial, which in the first class is the Epiphany and in the second class is the Kingdom. To us the I.V.'s preferable translation seems to be the better, because of its clearness and factualness, which will become clear from the text itself, as well as from parallel passages. By the dead of this verse, we understand Adam's condemned children to be meant, regardless of whether they are in

The Epiphany's Elect. 

14 

the dying process or in the death state. (Matt. 8:22; 2 Cor. 5:14.) These are to have their judgment—trial for life—during the Millennium, as this verse teaches. (Ps. 72:1-19; 22:27-29; Rom. 14:9; 1 Cor. 15:23-26; 6:2; John 5:25-29; Is. 29:18, 24; 45:22, 23; Phil. 2:9-11; Rev. 1:6; 5:10; 20:4, 6; Matt. 19:28; 20:21; Luke 2:34; 22:29, 30; Ob. 17, 21; Rev. 14:1.) Accordingly, the quick will have a judgment during the Epiphany. Who are the quick? Those never under death sentence—the fallen angels and the new creatures, none of whom, as such, have ever been under death sentences. From other Scriptures we gather that the judging process is a separating of the proven good from the proven evil, under trial. (Matt. 25:31-33.) Those who have eyes to see understand how ever since 1917 the Little Flock and Great Company (all new creatures) are being judged in the sense of being separated following a testing period; and the same thing is, according to this passage, taking place between the penitent and the impenitent fallen angels, the latter to be cut off from the Millennial trial, which the penitent angels will have for their final proving for life. This verse, therefore, teaches that the Epiphany is a period and, as such, is the second period of the Lord's Second Presence. 

(7) We understand that the epiphaneia, in the first sense of the word (bright shining, manifesting principles, persons and things), has the same primary meaning as the word apokalypsis (revelation) primarily has. This is evident, we understand, because they do the same thing: the epiphaneia, as an action, reveals persons, principles and things, as they are. Thus the Lord now epiphanizes or apokalypsizes Jehovah, Himself, the Church, the Great Company, the Truth, the hidden things of darkness, the counsels of hearts—in a word, brings all pertinent persons, principles and things to bright light in their real character, in so far as this is necessary at the present stage of God's Plan. Hence 

The Bible Epiphany. 

15 

the epiphaneia, the apokalypsis, of our Lord means, not Jesus making Himself visible, nor simply Jesus' making Himself known, but His making every other person and every principle and everything clearly known that is to be made clearly known in the end of the Age. Apokalypsis, like epiphaneia, also means the Epiphany period (1 Cor. 1:7; 2 Thes. 1:7; 1 Pet. 1:7, 13; 4:13). Accordingly, epiphanizing and apokalypsizing, and the Epiphany and the Apocalypse, being respectively identical, we can see that the special time of such epiphanizing, apokalypsizing, is the time of trouble—the time from 1914 onward for a considerable number of years yet. The following Scriptures prove this thought: Luke 17:29, 30 [Sodom's destruction typing Christendom's (Rev. 11:8)]; Matt. 26:64 [the troubles of ecclesiasticism are symbolically set forth here as the clouds of heaven]; 2 Thes. 1:7, 8. These passages in their order refer respectively to the war, revolution and anarchy of the Time of Trouble. Hence we see that the Epiphany is the special Apocalypse time and is the same as the Time of Trouble. The same thoughts are expressed in Mal. 3:2, 3; 1 Cor. 3:12-15 and Matt. 7:24-27, from the standpoint as to how the Time of Trouble, as the Epiphany, will epiphanize the Little Flock and the Great Company. The gradualness of this epiphanizing, this revealing (apokalypsizing), is indicated in the seasons of the Epiphany (1 Tim. 6:14, 15), in the fact that by the time it is completed the whole Church will be with the Lord (Col. 3:4; 2 Thes. 1:7; 1 Pet. 1:7, 13; 4:13), and in the judging process of 2 Tim. 4:1 during the Epiphany. Accordingly, the words epiphaneia and apokalypsis, in the sense of an action, and in the sense of a period, are synonymous. We here remark that there has been a gradual epiphanizing, revealing, ever since 1874 to the Church; but, so far as the world and the Great Company are concerned, this has gradually been going on since the tribulation began—1914, and will increase and finally come to a

The Epiphany's Elect. 

16 

climax at the end of the Epiphany—the end of the Time of Trouble. This is the reason why the Time of Trouble is emphatically the Epiphany, the Apocalypse, for it clearly with more distinctness than the preceding period, manifests pertinent persons, principles and things. 

(8) Our discussion of 1 Tim. 6:14, 15; 2 Tim. 4:1, therefore, shows that the word epiphaneia, from which we derive our English word Epiphany, also means a period of time connected with our Lord's Return that will be accompanied with a flooding of the earth with His all-exposing Truth, to set in after His arrival, and before He and His Bride begin their Millennial Reign. Accordingly, we see that both of our definitions for the word epiphaneia are correct: (1) the act of manifesting persons, principles and things by the Truth shining with special brightness and (2) the period of time connected with our Lord's Return in which there will be a special manifestation of persons, principles and things by the Truth shining with special brightness. The above study of the word epiphaneia gives us as a result the facts that out of its six occurrences in the New Testament one is used in connections showing that it refers to activities of our Lord's during the Jewish Harvest; and the other five to activities and times connected with His Second Advent. These thoughts on the meaning of the word Epiphany will prove helpful for our better understanding of its other more important phases. 

(9) Better to understand the Epiphany of our Lord's second stay on earth, the study of an associated word will be helpful, i.e., the Greek word parousia. All Greek dictionaries and Greek scholars are a unit in the thought that the word parousia means presence, as, for example, can be seen by the marginal notes in the E.R.V. and the A.R.V., wherever the word is not rendered presence in the text. 1 Cor. 15:23; Matt. 24:3, 27, 37, 39 are cases to the point. In connection with such passages the reader will see the note, "Greek,

The Bible Epiphany. 

17 

presence." Our A.V. sometimes properly renders the word by "presence," as can be seen in 2 Cor. 10:10 and Phil. 2:12. The word parousia does not mean coming, as of one's being on the way, but a stay at a place after one's arrival there. It is quite generally accepted as the best thought of the ripest Biblical scholarship of our day that the first part of our Lord's stay on earth after His return from Heaven is a secret and invisible one, the world at first not being at all aware of it, only His prospective Bride knowing of it, through the light of the Bible and the signs of the times. (1 Thes. 5:1-5.) Note carefully how in these verses we are shown that the period of Jesus' Second Presence will have come stealthily upon the unsuspecting world, while God's faithful people will not be in ignorance of His presence. This is even as our Lord Jesus told us (Matt. 24:37-39), when comparing the period of His secret Second Presence to the period of Noah's presence before the Flood. As then they ate and drank, married and were given in marriage, and knew not the character of the times in which they were living, despite the fact that they were repeatedly described to them by Noah, "the preacher of righteousness," until the Flood came, so will be the Parousia, the period of our Lord's secret stay on earth after His return. People will engage in the ordinary affairs of every day life, and not know the character of that time of His presence, parousia, despite the fact of its repeated announcement to them. In the nearly parallel statement in Luke 17:26 the matter is very clearly shown: "And as it was in the days of Noah, so shall it be also in the days of the Son of Man," etc. Thus these Scriptures assure us that the first stage of our Lord's second stay on earth will be secret, because invisible, so far as mankind in general is concerned. 

(10) This stage of our Lord's Second Presence in the earth is repeatedly designated the Parousia, in the original Greek of the New Testament. The Epiphany, 

The Epiphany's Elect. 

18 

as a period of our Lord's Second Presence, follows the Parousia, its first stage. While the word parousia is used in the Scriptures to designate the first stage of our Lord's Second Presence, as, in addition to the above considerations, we can see from the following passages, where in the Greek the word parousia is used: Matt. 24:3, 37, 39; 2 Thes. 2:1; James 5:7, 8; 2 Pet. 3:4; nevertheless, since this word means presence, it also is used to include, with the Parousia, also the Epiphany stage of the Lord's Second Presence, as is manifest from the following passages: 1 Thes. 3:13; 4:15; 5:23; 2 Thes. 2:8, 9. Yea, it is also used to designate the entire thousand years of His Second Presence, His Millennial Reign on earth, as we may see in the passages which we now cite: Matt. 24:27; 1 Cor. 15:23; 2 Pet. 1:16; 1 John 2:28. Under the above three sets of passages we have cited all the New Testament Scriptures in which the word parousia occurs in connection with our Lord's second stay on earth. Its meaning—presence—makes it applicable to any one and all of these three stages of His second stay on earth. 

(11) From the descriptions given us in Matt. 24:23-41 and Luke 17:20-37, we conclude that in the first stage, the Parousia, of our Lord's Return He will be especially active in two things: (1) in gathering His Elect Bride into closer fellowship with Himself through His Spirit and Word, preparatory to her deliverance from the earth and her glorification with Him (Ps. 50:5; Col. 3:4); and (2) in preparing for the Great Tribulation (Matt. 24:21, 22; Dan. 12:1; Luke 17:26-32; 21:25, 26; Rev. 19:11-21), during which a less faithful, an overcharged class, called the Great Company, will be delivered (Mal. 3:2, 3; Matt. 7:26, 27; 1 Cor. 3:12-15; Rev. 7:14). According to our Lord's statement (Luke 17:26-30), the Epiphany, the time of the revelation of the Son of Man, occurs during this Great Tribulation. The ablest Bible students 

The Bible Epiphany. 

19 

of our day are more and more coming to the conclusion that we are now in the Great Tribulation, and that we have been in it ever since the outbreak of the World War in 1914, with its accompanying famines and pestilences. This they construe from the prophecies, the signs of the times, and the world troubles on all hands. We agree with this view, and therefore believe that we are now in the Epiphany, and that shortly in the clouds of trouble that involve our social earth, and that darken our ecclesiastical heavens, the presence of the Son of Man will be recognized by the world of mankind (Matt. 24:30; Luke 21:25-28; Rev. 1:7). If we are among God's watching people, we will recognize this before others see it; and thus the Day will not overtake us unawares. 

(12) The third phase, or stage, of our Lord's second stay on earth is, of course, the Kingdom, called in Greek the Basileia (2 Tim. 4:1). The Kingdom of God was the theme of Jesus and the Apostles in the New Testament, and of Moses and the Prophets in the Old Testament. Over 120 passages in the New Testament alone refer to the Kingdom in express terms, either in its present militant or preparatory stage, or in its glorious or reigning stage during the Thousand Years. Numerous other passages refer to it without using the express term "the Kingdom." We cite just a few passages for the study of our readers, (1) with reference to its present militant, or preparatory, stage: Matt. 3:2; 4:17; 13:24, 31, 33, 41; 16:19; 25:1; Mark 12:34; Col. 1:13; and (2) with reference to its glorious, or reigning, stage: Matt. 6:10, 33; 8:11; 19:23, 24; Mark 14:25; Luke 1:33; 12:32; 13:28, 29; 17 20, 21; 19:11, 12, 15; John 18:36; Acts 14:22; 1 Cor. 15:24-26, 50; 2 Tim. 4:1; Heb. 1:8; Rev. 1:6; 5:10 (see E. and A.R.V.'s for the last two citations); 11:15. According to these passages our Lord and His faithful followers, while in the flesh, are God's Kingdom in embryo; while when reigning over 

The Epiphany's Elect. 

20 

the earth they will be God's Kingdom in glory and power. These three stages of Christ's stay on earth, the Parousia, the Epiphany, or Apokalypsis, and the Basileia—the Kingdom—are very important for us to keep in mind, if we would see clearly on the subject of Christ's Second Advent. In a word, the Parousia is preparatory for both the Epiphany and the Basileia, the Kingdom, and the Epiphany carries forward the results of the Parousia, and introduces the Basileia, the Kingdom. 

(13) As periods the Parousia and the Epiphany lapped into one another, somewhat after the manner in which, from 1874 until the last spirit-begotten person leaves this earth, the Gospel and Millennial Ages lap into one another. With the beginning of the first smiting of the Jordan the Parousia and the Epiphany began to lap into one another; and by October 16, 1916, the Parousia was at a full end. One may ask, Why do we fix on this date as the full end of the Parousia? We answer: for two reasons: (1) On that day our Pastor left Bethel for the last time, and actually relinquished his hold at headquarters and never took it up again. (2) On that day the leaders of the Levites in America and England began as such to take a firm stand against one another. At Bethel on that day our dear Pastor spent several hours seeking to reconcile, on the one hand, J.F.Rutherford and A. H. MacMillan, and H. L. Rockwell on the other hand, with one another. As subsequent events abundantly prove, a reconciliation was not effected. Rather they prove that the former were the leaders of the transitional Merarite Levites, and that the latter was the leader of the transitional Gershonite Levites. On the same day in England Jesse Hemery and six elders supporting him became irreconcilably opposed to H. J. Shearn and the ten elders supporting him in his efforts to set aside our Pastor's controllership in Tabernacle affairs and the assistant pastorship of Jesse Hemery in the Tabernacle

The Bible Epiphany. 

21 

by fixedly setting themselves against H. J. Shearn's proposals sent to them by the eleven in their final letter to them on the subject. Subsequent events abundantly prove that Jesse Hemery is the leader of the transitional British Merarites, and that H. J. Shearn is the leader of the transitional British Gershonites. The next day, October 17, 1916, our Pastor sought to reconcile Menta Sturgeon and H. Holmes at Detroit. Subsequent events prove that no reconciliation occurred and that Menta Sturgeon was the leader of the transitional Kohathite Levites. Among all these Levite leaders the difficulty was due to their seeking leadership against one another—unholy ambition in grasping for power. October 16 and 17, 1916, seem to be the dates on which the Levitical leaders did what brought them to the fore as such; therefore, with the first of these dates we believe the Parousia as a period ended, and from then on we have been in the Epiphany without there being any more a lapping of the two periods under consideration into one another. 

(14) While the word Epiphany, when meaning a manifestation of persons, principles or things, may be used to characterize acts of the Gospel and Millennial Ages as well as of other periods, in the sense of the second period of our Lord's Second Advent it is limited to the time between the Parousia and the Basileia. It is used to designate the period of the great tribulation, the Time of Trouble. Remembering that the epiphaneia and the apokalypsis are one and the same time and that this period is for the benefit of the world and the Great Company, i.e., that the Lord Jesus in this period manifests His presence to them in their interests—we can readily see that the Scriptures teach that the Epiphany, as a period, is the Time of Trouble. Luke 17:28-30 is a passage to the point. Sodom represents Christendom and Lot represents the Great Company (Rev. 11:8; 2 Pet. 2:11). The fire and brimstone here represent the complete destruction

The Epiphany's Elect. 

22 

of Christendom (Jude 7), which will take place in the great tribulation (Rev. 16:18-20; 19:20). Jesus' remark in verse 30 that the antitype of the raining of fire and brimstone upon Sodom will take place in the day in which the Son of man will be revealed proves that He will be revealed, i.e., manifested, in the Time of Trouble. Therefore the Epiphany as a period is the period of the great tribulation, and began with the trench warfare on the Western battle line September 21, 1914, in the World War, which is the first part of the great tribulation; for it was only with the nations settling down to trench warfare, which occurred September 21, 1914, the first day of the seventh lunar month, that the weakening of the nations began as the first part of the destruction of Christendom. Therefore, we are now living in the Epiphany, and it will yet last for quite a number of years. 

(15) The Epiphany as a period is not especially intended in the interests of the Church in the flesh. The Parousia was especially intended for the Church; for it was during that time that the feet members of the prospective Bride were all richly blessed through the Reaping Truth with the knowledge of the Lord's presence as her Bridegroom, Reaper and King, and with the privilege of blessing one another with the special Harvest truths. This does not mean that the Church will have no work nor privileges during the Epiphany; for during this time she receives great privileges and does some great works; but rather it means that this period is set aside to bring certain blessings to others, in ministering which the Little Flock has a part. But the truths that she receives and the works that she does during the Epiphany are decidedly inferior to those of the Parousia, and they are to the intent that she may be a blessing to the Great Company as such, and for helping the Youthful Worthies to be prepared to receive their King and His Kingdom. 

(16) This brings us to a consideration of our Lord's 

The Bible Epiphany. 

23 

special Epiphany work in which the Little Flock is privileged to take part. During this time our Lord does a special work toward the world, the Great Company, and the Youthful Worthies. Part of this work He has already done; the rest remains to be done. As far as the world is concerned His Epiphany work is twofold: (1) His separation of the world into its two classes, the Conservatives and the Radicals; and (2) His revelation of Himself to the world as present in His Second Advent as the Overthrower of Satan's Empire and as the Establisher of God's Kingdom. ("Our Lord's Return," pp. 16-21; 41-44.) As far as the Church is concerned Our Lord's Epiphany work is also twofold: (1) Separation of the Church into its two classes, the Little Flock and the Great Company, and (2) revelation of Himself to the Great Company as such as present in His Second Advent in the capacity of their Cleanser and Deliverer. As far as the Youthful Worthies are concerned it is for their development for the Kingdom. Please see our Pastor's booklet, "Our Lord's Return," pp. 37-40. 

(17) A closer examination of His Epiphany work toward the world and the Great Company should prove a blessing to us; therefore we offer some details on both features of His Epiphany work, reserving for later treatment His Epiphany work toward the Youthful Worthies. Above we stated that one of His Epiphany works toward the world was His separating it into its two classes, the Conservatives and the Radicals. This work began with the first smiting of Jordan in the Fall of 1914, and progressed through the second smiting of Jordan, beginning in the Fall of 1917. The separation of these classes is now worldwide. All of us are familiar with the fact that the war, through endangering the existence of the various nations, actually but temporarily cemented the radicals and the conservatives into one class in every country involved in the war. But by the first smiting of Jordan (which

The Epiphany's Elect. 

24 

made an exposure of the evil deeds of those claiming to exercise power by Divine right, and which gave the proof that those claiming to exercise such power were responsible for the war and its disastrous effects) men gradually began to be divided into the two social groups, the Radicals and the Conservatives. The effect of the second smiting of Jordan was the widening of this breach. As a result of these two smitings men everywhere in every country on earth are divided into the Radicals and the Conservatives. THERE CAN BE NO DISPUTING THE FACT THAT THIS DIVISION IS EVIDENCED ON ALL HANDS! The conflict between these two classes is shaking the social fabric everywhere. Every newspaper gives us fresh evidence of the fact that this division has occurred. THIS FACT, THEREFORE, DEMONSTRATES THAT JORDAN HAS RECEIVED BOTH SMITINGS! Let us repeat the thought that the worldwide conflicts between these two classes prove that Jordan has received both of its foretold and expected smitings. 

(18) Both of these smitings occurred before the war ended; and there has been no smiting of Jordan since the end of the war. Beyond all contradiction the purpose of smiting the Jordan was to effect the division of the peoples. Their being divided now, Jordan must have been smitten; and hence there is no necessity of a future smiting of Jordan. In view of the indisputable fact that the peoples are now divided, we desire to ask Menta Sturgeon and Carl Olson and their supporters and the P.B.I. and their supporters, Why do they advocate a future first smiting of Jordan? IF THE PEOPLES ARE DIVIDED, WHY SMITE THEM FOR THE PURPOSE OF DIVIDING THEM? In view of the facts of the case should not these brethren better conclude that the smiting of Jordan that they advocate must be a different one from either of the two typed by Elijah's and Elisha's smiting of Jordan; and that they are consequently mistaken on the subject? Or will they keep on with their error, further deluding themselves and their 

The Bible Epiphany. 

25 

followers, and with them awakening to all the greater chagrin and disappointments? We trust not. 

(19) We conclude from the above discussion that the first part of our Lord's Epiphany work toward the world, the division of the peoples, has set in. Such division of the peoples is intended by Him to pave the way for the acme of the wrath, the earthquake and fire, through which the second purpose of His Epiphany work will be accomplished, i.e., the manifestation of Himself in the Second Advent to the world as the Overthrower of Satan's Empire and the Establisher of God's Kingdom. Already, amid the first smiting of Jordan the war was referred to before the world by the Elijah class as an evidence of the Lord's Return to the earth and of his overthrowing Satan's Empire. The signs of the times that were referred to, the characteristics of the war that were pointed out and the Biblical prophecies that were cited and explained as applying to these things by the Elijah class, convinced some of the world that the Lord was present as the Overthrower of Satan's Empire. However, the war feature of the tribulation was not sufficiently impressive nor thorough to work this conviction in the minds of the whole world, nor even in the minds of a large part of the world. The symbolic earthquake and fire will be necessary to make all recognize this fact; and the world is rapidly drifting towards Armageddon, though we expect matters to be patched up in a way that will stay it off for yet a while. But it will surely come, and in the end, by its sore troubles and its destruction of the present order, will manifest to the world the Lord present in His Second Advent, as the Destroyer of Satan's Empire and the Establisher of God's Kingdom for mankind's deliverance. 

(20) A Scripture (2 Thes. 1:7, 8) familiar to all of us proves this point: "Our Lord Jesus shall be revealed [manifested as the Destroyer of Satan's Empire] from heaven [in His Second Advent] with His 

The Epiphany's Elect. 

26 

mighty messengers [the agents of wrath which in the war were the mighty armies with their destructive agencies, and the famines and pestilences, which in the revolution will be the loyal and revolting armies and famines and pestilences, and which in the anarchy will be the contending law-abiding and lawless elements among mankind, and famines and pestilences] in flaming fire [not in the sky, but in the direful tribulations of the world's supreme trouble will He be manifest as present overthrowing Satan's Empire] taking vengeance [exacting retribution] on them that know not God [the Second Death class in the Nominal Church] and that obey not [the Second Death class in the Truth] the Gospel of our Lord Jesus Christ." Chastened and humbled by the unparalleled tribulation, and giving a meek consideration to the Lord's Message explaining the nature and purpose of the trouble, they will recognize the wrath poured out upon them as incidental to the overthrow of Satan's Empire, and as necessary to introduce God's Kingdom and to prepare them to hail obediently, hopefully and joyfully the Lord's Anointed as their King. This being accomplished the Lord will have completed His second Epiphany work toward the world. Thus viewed, the two Epiphany works of our Lord toward the world—the separation of the Radicals and the Conservatives, and the manifestation of Himself to them through the tribulation as the Overthrower of Satan's Empire and the Establisher of God's Kingdom—are blessings for the world, even though they seem otherwise. 

(21) As we saw in the case of the Lord's Epiphany work toward the world that there is first a separation of the world into its two classes, and then a manifestation of the Lord to the world; so in the Lord's Epiphany work toward the Great Company there is first a separation of the Great Company from the Little Flock, and then there is a manifestation of Himself to the Great Company as such. Let us examine a few

The Bible Epiphany. 

27 

particulars of these Epiphany works of the Lord toward the Great Company. 

(22) The first of these is the separation of the Little Flock and the Great Company. Viewed from the standpoint of the picture of Priests and Levites, this separation began January 14, 1917; but from the standpoint of the Elijah and Elisha picture, mouthpieceship toward Nominal Spiritual Israel, it began June 27, 1917. As the facts of the latter picture are more familiar to all of us, we will here discuss these. Without contradiction, apart from the leaders and a few of their supporters among the Elijah and Elisha classes, there was profound harmony among the Lord's people of both classes until the Summer of 1917. Without contradiction, early in the Summer of 1917 great disharmony set in among the Lord's people, dividing them right and left. Now the division is worldwide. From 7,000 to 10,000 Truth people had severed their relations with the Society. All must admit that then a greater division has set in among God's people than ever occurred in any of the other Harvest Siftings. THIS SEPARATION IS WITHOUT DOUBT THE DIVISION OF THE ANTITYPICAL ELIJAH AND ELISHA. We want to ask our dear P.B.I. brethren and their supporters, and Menta Sturgeon and Carl Olson and their supporters, in view of their teaching a future first smiting of Jordan, how they can harmonize the fact that the Bible teaches that there would be unbroken harmony between antitypical Elijah and Elisha from after their arrival at Jordan, October, 1914, until some time after Jordan's first smiting, with the fact that there has been the greatest disharmony and division among God's people after that date and before their future smiting of Jordan? Does this fact not unanswerably prove that their setting of things contradicts the Scriptures and facts? Let them reconcile the contradiction between the Scriptures and facts on the one hand and their future first smiting of Jordan on the other hand, 

The Epiphany's Elect. 

28 

if they can. WE FEEL SATISFIED THAT THEY CANNOT, BECAUSE THEY ARE IN ERROR ON THIS POINT. Just as we showed before their disharmony with the Scriptures which teach that Jordan is smitten that resultantly the peoples may be divided, while they are teaching a smiting of Jordan after its world-wide division, so now we show their error in teaching a future first smiting of Jordan after the separation of antitypical Elijah and Elisha. Do not these brethren stand convicted before the whole Church as teachers of error, and as misunderstanders of the work that the Lord is now doing, and therefore as disqualified from teaching the brethren on these subjects? And for the same reason may we not reasonably fear that they are deluding others on other subjects also? Undeniably, the division of the peoples has been accomplished the world over; therefore both smitings of Jordan are over. Undeniably, Elijah and Elisha have been separated, therefore the first smiting of Jordan was completed before their separation. Hence we exhort these brethren, humbly to confess and forsake their error, and then the Lord will show them mercy, as persistence therein will doubtless increase their guilt and bring sadder results upon them and their followers. 

(23) The Scriptures teach that the separation of the Great Company from the Little Flock is an Epiphany work. Not only is this implied in the separation of Elijah and Elisha occurring after their reaching and the former's smiting Jordan, beginning October, 1914, and in the sending away of the Scapegoat as a picture of a work connected with the separation, and in the fact that the Epiphany set in with the falling of the symbolic fire and brimstone (Luke 17:29, 30), which began in the Fall of 1914, but also in our text (2 Tim. 4:1). A judging work implies a separation and a sentence (Matt. 25:31-47). Our text speaks of the quick, the living, and the dead receiving their judgment during the epiphaneia and the basileia. Who are the 

The Bible Epiphany. 

29 

dead referred to in the text? We answer, Adam's condemned race, whether under the dying process (Matt. 8:21, 22; 2 Cor. 5:14; John 5:25) or in the death state (John 5:28, 29). These will receive their judgment in the Millennium (John 5:28, 29; Acts 17:31). These will not receive their judgment in the Epiphany. Therefore, according to this text, the quick, the living, must receive their judgment during the Epiphany. Who are these quick, these living ones? We answer: They are (1) the fallen angels (Rom. 14:9), who never were sentenced to death, and (2) the new creatures (2 Cor. 5:15), who as such never were sentenced to death. Hence the Lord is now doubtless separating the penitent and the impenitent fallen angels, and will in due time sentence the former to a restoration of fellowship with God and the good angels, and will sentence the latter to death. According to this Scripture, the Lord is also in this Epiphany time separating the faithful new creatures, the Little Flock, and the measurably faithful new creatures, the Great Company, and then afterward He will pass sentence on each one of both classes. 

(24) The work of separating the two classes of the Church is not yet complete. Just when it will be finished we do not know. We feel sure that there are yet many of the Priests bewildered among the Levites. The Lord, we may be sure, will in due time during the Epiphany separate every one of them from the Levites, as well as gather every Levite from every quarter of the Nominal Church, even as during the Parousia He gathered every Priest from every quarter of the Nominal Church. However, our Lord's Epiphany work of separating the Church into its two classes has progressed very extensively, and is so manifest that we have full assurance that we are in the Epiphany. 

(25) The Priests as a class are separate and distinct from the Levites before our Lord manifests Himself to the Great Company as such, as their Cleanser

The Epiphany's Elect. 

30 

and Deliverer. While it is true that during the Parousia our Lord manifested His presence to some who are now in the Great Company, yet He did not do it to them as to members of that class; for such a work is purely epiphaniac and follows the separation of the Church into its two component parts. 

(26) As the Lord will manifest Himself to the world by tribulation and by instruction; so will He also manifest Himself to the Great Company by tribulation and by instruction. The Epiphany truths respecting the Great Company and the Epiphany exposures of their wrongdoing are and will be the instructions whereby the manifestation will in part be effected. But so self-willed is this class that they will not learn by these instructions alone. The co-operation of corrective stripes will additionally have to set in; and by these two things the manifestation of the Lord as their Cleanser and Deliverer will be completed. Some of the Epiphany truths have already been set forth, as some of the Epiphany exposures have already been made. There is good reason for believing that more will have to be done along these lines before a sufficiency of such instruction will have been given to these dear brethren, with whom we most heartily sympathize. The Lord has also given some of the Epiphany tribulations to this class, but manifestly not enough yet. He loves them too much to withhold from them the needed help through His Word and Providence. In due time this will come in completeness. In harmony with our Pastor we believe that the experience of Joseph's brethren in Egypt pictures these things forth, and the picture of the feast in Joseph's house is now nearly fulfilled. Presently the pursuit and capture of Benjamin and his brothers will be completely antityped, and then a little later the manifestation will be made, even as Joseph manifested himself to his brethren. Then, as Joseph gave his brethren wagons, i.e., chariots, etc., with which to bring Jacob, their wives,

The Bible Epiphany. 

31 

little ones and all their possessions to Egypt, so will The Christ beyond the veil give the Great Company the organizations (making such changes therein as their revolutionism requires) necessary to do an immense work toward their brethren inside and outside of the Nominal Church, to fleshly Israel and the world of mankind. By the earthquake destroying the Nominal Church, the clergy, and all their hearty supporters (2 Kings 9:30-37; 10:18-28; Isa. 65:11, 12; Jer. 25:34-38), the people generally will have a hearing ear for the Great Company's message, who by their ministry will convert not only Israel (Cant. 5:8—6:1.), but millions of Gentiles (Rev. 19:6). They will have an exceedingly fruitful ministry when they as Jesus' agents gather the people into the camp condition of the Epiphany (Num. 8:9). However, to prosper in this work they must previously submit to the influence of the Epiphany Truth, the Epiphany exposures and the Epiphany washings (Num. 8:7). 

(27) We rejoice to know that this will be fulfilled in them. Then they will recognize their place and their relations to Jesus and the Church. Then they, with many of the world of mankind converted through their ministry, will cry out: "Let us rejoice and be glad and give honor to Him; for the marriage of the Lamb is come and His Wife hath made herself ready!" (Rev. 19:7). Shortly afterwards, as the Bridesmaids, they will have a happy entrance into the King's palace and partake of the Wedding feast (Ps. 45:14, 15; Rev. 19:9), all as a result of Jesus' Epiphany work! "And he saith unto me, 'Write: Blessed are they that are called unto the marriage supper of the Lamb.' And he saith unto me: 'These are the true sayings of God'" (Rev. 19:9). "Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of the nations! Who shall not fear Thee, O Lord, and glorify Thy name; for Thou only art holy; for all nations shall come and worship before 

The Epiphany's Elect. 

32 

Thee; for Thy righteous works are made manifest!" (Rev. 15:3, 4). 

(28) We have above shown from the Scriptures that the Greek word epiphaneia (and apokalypsis) has two meanings: (1) the manifestation of persons, principles and things by the Truth shining with special brightness (2 Tim. 1:9, 10; 4:8; 2 Thes. 2:8; Tit. 2:13; Our Lord's Return, pp. 44-46); and (2) the second period of our Lord's Second Presence, during which He makes a special manifestation of certain persons, principles and things by the Truth shining with special brightness. (2 Tim. 4:1; 1 Tim. 6:14, 15; Our Lord's Return, p. 39.) It will be recalled that the P.B.I. Editors in the first and only number of The Bible Standard, p. 4, and in the first number of the Herald of Christ's Kingdom, p. 4, in harmony with the Scriptures and our Pastor's writings, taught both senses of this word. It will also be recalled that these Editors in the Herald of 1920, p. 70, denied that the Epiphany is a period, claiming that it is only an activity, one-sidedly quoting what our Pastor said in the booklet, "Our Lord's Return," pp. 44-46, on the first meaning of the word, as though that was all he had to say on the significance of the term. That he held the second sense of the word also, in proof we quote from Our Lord's Return, p. 39, the following: "As we therefore softly whisper, 'Behold the Bridegroom!' it is not with any hope of arousing the world to faith in the Lord's presence, etc. They are unworthy to know, and would only misuse the knowledge now [during the Parousia]. By and by, in the Lord's due time, they shall knowin the period [italics ours] of the Epiphaneia, or Apocalypsis of the Son of Man. They will be awakened by the great crash of the day of trouble." 

(29) And some, not all, of the Amram sifters treat with the same deceitful use our Pastor's writings on the subject. They allege that we contradict our Pastor's 

The Bible Epiphany. 

33 

writings to the effect that epiphaneia means the act of manifesting persons, principles and things by the Truth shining with special brightness, when we use the word to mean a period of time. For them there is even less excuse than for the Herald Editors, because they have had greater light on the subject than these Editors. Not only in our writings, but also in our oral presentations, we taught them both meanings of the word, with proofs from the Scriptures and corroborations from "that Servant's" writings. Yet they allege that we plainly contradict our Pastor's teachings on this subject. Before they attempt to teach on this or on any other subject, they would do well better to inform themselves thereon; otherwise they will be hastening the fulfillment of the Apostle's statement, "their folly shall be made known to all." Can it be possible that they carelessly overlooked our oral and written proofs on this subject? Perhaps. If so, the Lord will hold them responsible for what they could have learned, but what through neglect or inattention they failed to learn. We think the likelier explanation of their course in this matter is the following: Being now in Azazel's hands, their minds are filled with his suggestions, which they set forth as Truth, despite what they had previously learned. As our Pastor has repeatedly shown, there has been an epiphanizing of persons, principles and things from the beginning of our Lord's Parousia, hence years before the Epiphaneia as a period set in. (Our Lord's Return, pp. 44-46; 39.) Additionally, we believe on the basis of strong evidence that the Epiphaneia as a period has set in, and now desire to give both fulfilled sign prophecies and fulfilled time prophecies that prove this to be the case. First, we will give some of the main sign prophecies, then a few time prophecies that prove this proposition. 

(30) In the quotation given above from Our Lord's Return, p. 39, our Pastor identifies the period of the Great Tribulation with the Epiphany period. And this 

The Epiphany's Elect. 

34 

is evidently Scriptural. We know that the Great Tribulation began with the Great War, will proceed with the great Revolution, and will end with universal Anarchy, and is also accompanied throughout each of its three stages by famines and pestilences (1 Kings 19:11, 12; Ezek. 14:21). We know that it is by the Great Tribulation that the Lord will manifest Himself as present as their Deliverer to the Great Company and to the world (Matt. 7:26, 27; Cant. 5:5-7; Matt. 25:10-12; Luke 17:29, 30; 2 Thes. 1:7, 8; Matt. 26:64; Rev. 1:7). We further know that the manifestation time for these is the Epiphany period (1 Tim. 6:14, 15; 2 Tim. 4:1; Col. 3:4; Tit. 2:13). Hence the Time of Trouble and the Epiphany are one and the same period. But the Time of Trouble began with the World War (Joel 3:9-14; Dan. 12:1; Matt. 24:20-22; Rev. 14:19, 20). Therefore ever since 1914 we have been in the Epiphany. Thus the presence of the Time of Trouble proves that we are in the Epiphany period of our Lord's Second Presence. See also Question Book, page 97, par. 5. 

(31) The fulfillment of a second sign prophecy proves that we are in that period of our Lord's Second Presence called the Epiphany, i.e., the separation of the Church of the Firstborns into its two classes, the Little Flock and the Great Company. The Bible teaches that the dead, Adam's condemned race, would be judged, i.e., separated (Matt. 25:31, 32) into its two classes, during the Millennial Kingdom (2 Tim. 4:1; Rev. 20:12-15; Acts 17:31). It also teaches that the living (the fallen angels and the new creatures, neither of which classes is under the death sentence, and therefore are the only living ones undergoing a judgment) will be judged, separated, during the Epiphany (2 Tim. 4:1, where epiphaneia is translated appearing). If, therefore, we can prove that the Church of the Firstborns is now undergoing a separation into its two classes, it would follow that we are in

The Bible Epiphany. 

35 

the Epiphany. This can readily be shown from the standpoint of the figures of Priests and Levites, of Elijah and Elisha, and of the High Priest and Azazel's Goat. Under the figure of the separation of Priests and Levites the Lord describes the Epiphany work in Mal. 3:2, 3: "Who shall abide the day of His coming [the Parousia, amid which only those who would retain the Holy Spirit would endure its trials sufficiently to gain life at all; while all who lost it would not abide the Day of His Coming, His Parousia. In other words, the Parousia was to determine the difference between the consecrated who would retain the Holy Spirit and those who would lose it. Only the former would 'abide,' continue, during the Day of His Coming], and who shall stand [retain the High Calling, Rom. 5:2; Rev. 6:17] when He appeareth [during His appearing, Epiphany; accordingly, the special work of the Epiphany is to manifest who, while retaining the Holy Spirit, will remain standing in the High Calling and who, while retaining the Holy Spirit, will fall, lose the High Calling, becoming a Great Company member]; for He is like a refiner's fire [by trialsome experiences purging out selfishness and worldliness] and like fuller's soap [by chastisements and special teachings cleansing away sin and error]. And He shall sit as a refiner and purifier of silver [amid fiery trials He will develop the Truth and separate error from it in the minds of the brethren]; and He shall purify the sons of Levi [typically Levi's sons consisted of typical Priests and Levites; antitypically, Levi's sons consist of antitypical Priests the Little Flock and antitypical Levites the Great Company in the Epiphany, as these classes are in the following words evidently distinguished 'as gold and silver'] and purge them as gold and silver, that [to the intent that] they may offer unto the Lord an offering in righteousness." In these verses we are shown under a figure the purifying of the Priests and Levites as the work that is to be done, 

The Epiphany's Elect. 

36 

"when He appeareth," i.e., in the Epiphany the Lord will deal separately with the antitypical Priests and Levites—the Little Flock and the Great Company. Hence the Epiphany is the time of their separation. We can see this separation going on, as we also can see how the Lord by fiery experiences is purifying and purging both classes. The Epiphany saints in part stand and for the rest will stand out separate and distinct from all other classes. None are so much despised and cast off as they. Against them all of the Levites, however much they are at variance with one another, stand united in opposition and denunciation, just as previously the nominal churches, however much divided against one another, were united in opposing the Harvest movement. This fact sets forth the Epiphany saints as the Priests, gathered as a class, though there are not a few of the Priests yet bewildered among the various groups of Levites. On the other hand, there are, as the type of the Levites suggests, three general groups, consisting of eight subdivisions, among the Truth people who oppose the Epiphany Truth: (1) Those opposers of the Epiphany Truth who as organizationists failed to get possession of any of our Pastor's organizations, the P.B.I. and the B. S. C. (Bible Students Committee of England); (2) those opposers of the Epiphany Truth who as organizationists either have gotten control of our Pastor's organizations, the Society adherents, or those who approved those organizations as "the channel," the Standfasts; and (3) those opposers of the Epiphany Truth who as anti-organizationists, though acting as separate groups, are independent of organizations, the Sturgeonites and Ritchieites (now not acting in concerted movements), and the Olsonites and Hirsho Kittingerites. And, surely, in the divisional movements whereby the breaking up of the Lord's people as one compact people occurred there were fiery experiences whereby the Priests and the Levites are being

The Bible Epiphany. 

37 

manifested (Mal. 3:2, 3; Matt. 7:24-27; 1 Cor. 3:11-15). Therefore the separation of the Lord's people into Priests and Levites proves that we are in the Epiphany the time when He judges, separates, "the living" (2 Tim. 4:1). 

(32) This same conclusion, i.e., that we are in the Epiphany, follows from the fulfillment of the type of Elijah's and Elisha's separation. Here the picture centers about the thought of transferring of the mantle, the power of controllership of the work toward Nominal Spiritual Israel, from the one class to the other. Therefore this picture does not show forth many divisions, but only one general division. And, true enough, those who had the right representatively to control as a majority, i.e., the Board's majority, with their supporters, were separated from the others who had not the right to control the work toward the nominal people of God, but who by usurpation took over this control, as the other class through its representatives let it go. We have treated of this division as an Epiphany work in detail in Chap. II of Vol. III and Chap. IV of Vol. IV [Correction: Chaps. II & VII of Vol. III] of The Epiphany Studies in the Scriptures, to which we refer our readers. This division proves from the standpoint of mouthpieceship to Nominal Spiritual Israel that we are in the Epiphany. The same division of the Little Flock and the Great Company is typed in the High Priest's leading Azazel's Goat from the door of the Tabernacle to the gate of the Court. We will give details on this in the next chapter, showing that every stage of this antitype has set in, and that this work is an Epiphany work; for this is the day when every man's work is being tried by fire (1 Cor. 3:11-15). Since the Epiphany work of separation between the two classes, apparent in the antitypical separation of Priests and Levites, of the World's High Priest and Azazel's Goat, and of Elijah and Elisha, is now going on, we must be in the Epiphany period. 

The Epiphany's Elect. 

38 

(33) The fulfillment of a third sign prophecy, i.e., the separation of human Society into the Radical and Conservative classes, proves that we are in the Epiphany. Before the World War there were considerable class feeling and conflict; but the dangers of the War healed these divisions in each country, until, through the exposures of the first and second smiting of Jordan, class consciousness and friction were not only effected anew, but were made very great; so that now there is imminent danger of the masses arising in revolution and anarchy against the classes the world over. Thus antitypical Jordan is divided. And this—the work just described—is an Epiphany work; for it began in 1914 after the World War began, which is the first part of the Tribulation Time—the Epiphany time. Hence the division of Society into the Conservative and Radical classes is a proof of our being in the Epiphany period. 

(34) The activity of antitypical Jehu and Hazael proves that we are in the Epiphany. We have already shown in Volume III, Chapter VI, that Jehu represents the more conservative of the labor classes—those who will effect the great symbolic earthquake—and that Hazael types the more radical of the labor classes—those who have introduced syndicalism. We likewise have shown that antitypical Jehu before the symbolic earthquake would support the present governments, antitypical Jehoram of Israel, as against antitypical Hazael (2 Kings 8:28, 29; 9:14, 15). These three parties, we understand, are referred to as the three divisions of the Great City (Rev. 16:19). We find that labor organizations, like the American Federation of Labor and the European Social Democratic party, fight for the present order as against the I. W. W., the Syndicalists and Anarchists; but in due course they will be swept into revolution. Their existence as a party, and the existence of the I. W. W., the Syndicalists, etc., as a party, as well as the existence of a

The Bible Epiphany. 

39 

governmental party, prove that we are in the time beyond the antitypical separation of Elisha from Elijah, and hence are in the Epiphany; for antitypical Jehu and Hazael act on Elisha's anointing them, after the latter's separation from antitypical Elijah. 

(35) The manifestation of the Youthful Worthies is another proof that we are in the Epiphany. The Youthful Worthies could not have been manifested as a class until after Sept. 16, 1914, when the last member of Christ's Body was brought into the Body; for none consecrating since that time can be a new creature. Hence all consecrating since that time would be Youthful Worthies. The Gideon picture shows that it would be after antitypical Gideon and his three hundred had crossed Jordan (Judges 7:25 8:1), i.e., after 1916, that the Youthful Worthies, typed by the men of Ephraim after Gideon's first battle, which was typical of the conflict between Truth and Error from the Fall of 1914 to that of 1916, would complain at not being of the High Calling, i.e., not being given an opportunity of doing that which all participants of the High Calling did—smite Jordan, execute the judgment written, i.e., engage in antitypical Gideon's first battle. These complaints have been heard increasingly for years, i.e., ever since we announced that the door of entrance into the High Calling was closed. Since the manifestation of the Youthful Worthies, as shown by the Gideon type, is an Epiphany work, we must be in the Epiphany; for they are now becoming manifest. 

(36) The manifestation of "that evil servant" is also another proof that we are in the Epiphany. The Scriptures prove that that Servant would have charge of the Lord's work and goods throughout the Reaping and Gleaning period (Luke 12:44; Ezek. 9:11). The Scriptures also show that after his ministry would be finished (Matt. 24:45-47) "that evil servant" would take charge of the work (Matt. 24:48-51). And true to the picture, after "that faithful and wise Servant" 

The Epiphany's Elect. 

40 

had finished the work given him to do, J.F.R. by craft and force secured control of the work; and (1) by saying "in his heart, My Lord delayeth," i.e., by sinning against the Lord by refusing to wait on Him; (2) by smiting his fellow-servants, i.e., sinning against the brethren; (3) and by eating and drinking with the drunken, i.e., by sinning against the Truth—in a word, by sinning against the Lord, the Brethren and the Truth—he has become manifest as "that evil servant." But his coming upon the stage of action as "that evil servant" being due after that Servant's work was complete, his activity is one that belongs to the Epiphany; and his manifestation, therefore, proves that we are in the Epiphany. 

(37) Antitypical Gideon's Second Battle, which has been on since July 18, 1920, and which is connected with the manifestation of the Little Flock as such, separate and distinct from the Great Company in public work, is another proof that we are in the Epiphany. If the antitypical Gideon's first battle was a part of the Epiphany work, certainly His second battle is a part of that work. For this battle Scripturally follows the second smiting of Jordan (2 Kings 2:14; Judges 7:23, 24). The Great Company in the three Levitical groups and the Youthful Worthies in one group are typed in Judges 7:23, 24, by the three groups and the one group respectively. Hence the battle which in this respect is now on is an Epiphany work. It is being fought against antitypical Zebah, Eternal Torment, and antitypical Zalmunna, the Consciousness of the Dead. It is therefore a proof that we are in the Epiphany period. Thus the fulfillment of the foregoing seven sign prophecies proves that we are in the Epiphany. 

(38) There are additionally several time prophecies that prove the same line of thought. Of these we will give three. The day of 2 Kings 2:3 as a time prophecy proves this thought. We recall that our dear Pastor 

The Bible Epiphany. 

41 

showed us that this scene at Bethel occurred in antitype in the Spring of 1878 (Z '16, 38, par. 4). We are also familiar with the thought that in the Scriptures 40 years are spoken of as a day (Ps. 95:7-10). In 2 Kings 2:3 we are told that within the antitypical day—40 years—the separation of antitypical Elijah and Elisha would take place; therefore 40 years from the Spring of 1878, when the antitypical sons of the prophets first told antitypical Elisha there would be a separation, bring us to the Spring of 1918. By that time the separation was to have taken place; and, true enough, the separation began in the early Summer of 1917, thus within the 40-years day typed in 2 Kings 2:3. This separation as a class matter, was complete by Passover of 1918; and it being an Epiphany work we entered the Epiphany period before the Summer of 1917, when the separation began. 

(39) That we are in the Epiphany period is proven by another time prophecy, i.e., "the hour of temptation" (Rev. 3:10). "The hour of temptation" began the evening of April 16, 1878, when the first harvest sifting began, and ended the evening of Dec. 6, 1919, 41⅔ years, or one hour of a 1000-year day, afterward. It was intended to test all new creatures, especially determining whether they would end under good or under bad leadership classes. By the time it would end, it would have tested all new creatures sufficiently to put them into circumstances that would result in their manifestation in due time as of the Church, Great Company or Second Deathers. And as the Parousia did not yet decide matters as between the Little Flock and the Great Company, such a decision must go over into the Epiphany. Hence the fact that "the hour of temptation" reached into the Epiphany, and is now past, we have for some time been in the Epiphany. 

(40) The Great Pyramid's testimony, in the distance from the foot of the large step, which symbolizes Sept. 24, 1846, measured through the step to the point 

The Epiphany's Elect. 

42 

of intersection between the top of the step and the vertical line of the south wall of the Grand Gallery—a distance slightly over 70¾ Pyramid inches—proves again that we are in the Epiphany; for on the date thus indicated, June 27, 1917 (Chapter VII in Volume III of The Epiphany Studies In The Scriptures), the Elisha class in its representative began to become manifest as separate and distinct from the Elijah class in its representative, and during the following nine months, i.e., up to Mar. 27, 1918, Passover Day, as indicated by the distance from this point of intersection to the projected floor line of the King's Chamber, the class as a whole stepped into, and acted in the open—became manifest. Hence this manifestation, as corroborated by the Pyramid, being an Epiphany work, we must be in the Epiphany. It will have been noticed that everyone of the ten proofs just given is connected with a manifestation, an epiphaneia; therefore accords well with the Epiphany. Elsewhere there are other evidences of the fact that we are in the Epiphany; but the above ten points abundantly prove our teaching on this point. We commend them to the study of our dear readers, and may the Lord bless their study to all of us. Such a blessing will imply a proper appreciation of the Epiphany Truth, Exposures and Work; and will enable us to see that the Lord desires Epiphany Truths presented, Epiphany Exposures made, and Epiphany Work done. Those who do not appreciate the Epiphany will stumble at its teachings, exposures and work, while the others will stand amid them, declaring "Righteous are Thy judgments, O Lord!" "Yea, they are entirely righteous." 

(41) We desire to examine a Dawn error on our subject. In the April, 1937, issue of The Dawn there is a sophistical answer to a question on the Parousia, Epiphaneia and Apokalypsis. As this matter is more clearly treated in The Dawn of April, '35, 13, whose article just lately came to our knowledge, we prefer to 

The Bible Epiphany. 

43 

quote from it as follows: "Paul said that the Lord would destroy the antichrist with the 'brightness (epiphaneia) of His parousia.' This Greek word epiphaneia is properly translated brightness, or bright-shining. Some [especially Bro. Russell and ourself, italics ours] have erroneously supposed that this word refers to a second phase or later period of our Lord's presence—as if His Parousia would continue up to a certain time and then His Epiphaneia would begin. But we believe it to be self-evident that the word parousia applies to the entire thousand-year period of Christ's presence, while the word epiphaneia is descriptive of certain things to be accomplished during the parousia. On this point we quote with approval from the booklet published many years ago, entitled, 'Our Lord's Return,' as follows: 'Our Lord's epiphaneia (bright-shining) and His apokalypsis (unveiling) began shortly after His parousia began: the bright-shining of His presence is now visible to those who are walking 'in the light'—to those who 'are not in darkness with the world.' It is a mental illumination to the eyes of our understanding, and not to our natural eyes. The epiphaneia of the Lord is already affecting the world also; though not through the eyes of the understanding, for they have no eyes for such spiritual things; nevertheless, the bright-shining of our Lord's presence is influencing and affecting the whole course of the world, through an increase of knowledge." 

(42) We reply to The Dawn's one-sided presentations of certain of our Pastor's thoughts on these two words and of its suppression of their other senses, as follows: The Bible, as our Pastor rightly held, in so far as our Lord's Second Advent is concerned, uses the word parousia in three senses: (1) in the sense of the 40 years of the reaping, i.e., from 1874 until the Time of Trouble, 1914 (Matt. 24:3, 27, 37, 39; 2 Thes. 2:1); (2) in the sense of the 80 years from

The Epiphany's Elect. 

44 

1874 to 1954 (though our Pastor did not see that the Epiphany would last 40 years, it not being due in his time to see this), i.e., to include the Parousia in the first sense and the Epiphany as a period, which he did so understand though not its duration (1 Thes. 2:19; 3:13; 4:15; 5:23; 2 Thes. 2:8, 9; Jas. 5:7, 8; 2 Pet. 3:4, 12; 1 John 2:28); and (3) in the sense of the entire 1000 years of His Second Advent (1 Cor. 15:23; 2 Pet. 1:16). The above are all the passages of the Bible that use the word parousia in connection with our Lord's Second Advent; and they prove that The Dawn has lost the Parousia Truth on the first and second senses of the word. Hence it repudiates the Bible teaching of the Epiphany as meaning a period, as the above quotation shows, implying that Pastor Russell did not so teach, and that he taught that the word Epiphany means only bright-shining, manifestation, i.e., only in action. The Bible and Bro. Russell and we with them teach both senses of the word, though Bro. Russell did not understand that the Epiphany as a period would last 40 years, since the matter of its length was not due to be understood until the Epiphany. That the word means a period the Bible teaches in 1 Tim. 6:14, 15 and 2 Tim. 4:1. The very wording of 2 Tim. 4:1 in the A.V.: will judge … at [during] His appearing [Epiphaneia] and Kingdom [Basileia], proves that the Epiphany, like the Kingdom, is a period. The I.V. shows this very clearly as to 1 Tim. 6:14, 15: Keep the commandment without spot and blameless until our Lord Jesus Christ's Epiphany which [Epiphany] in its own seasons He will show—He who is the blessed and only Potentate, etc. That the word means bright shining, i.e., clear manifestation of persons, principles and things, and that at any time, the Bible teaches in 2 Thes. 2:8 [during the Parousia and Epiphaneia]; 2 Tim. 1:10 [during the Jewish Harvest]; 2 Tim. 4:8; 

The Bible Epiphany. 

45 

Tit. 2:13 [during the Parousia, Epiphaneia and Basileia]. The reason why the period between the Parousia and the Basileia (Kingdom) is called the Epiphaneia is that during that period the Lord designed to make especial manifestations as to persons, principles and things. And certainly such an activity especially marks the period since 1914. The above six passages are the only ones in which the word epiphaneia occurs in the Greek New Testament; and they prove that our Pastor was right in teaching that the word means a period following the Parousia or Reaping period, as it also means bright-shining, manifestation of persons, principles and things. And they prove that The Dawn has repudiated another Parousia, as well as rejects an Epiphany Truth,—a sifting work. 

(43) The Dawn implies that our Pastor's booklet, Our Lord's Return—His Parousia and Epiphaneia or Apokalypsis—teaches that there is no 40 years period of the Parousia nor any Epiphany period taught in that booklet. It tried, with the usual trickery of practiced sophists in hiding parts of the involved things and stressing only one side of them, to make its readers think that our Pastor did not teach that the Epiphany is a period and that the Parousia means only the 1000 years of our Lord's second presence, and that it is not in any sense a 40-years period. The following quotations from that booklet prove that The Dawn misrepresented him on this subject: "Parousia is used in respect to the earliest stage [italics ours] of the Second Advent, while apokalypsis relates to the same advent later:—not that apokalypsis and epiphaneia relate to another or a third advent, but merely to a later feature [not features, since these two words both as an act and as a period are synonymous, L. R. p. 12]. … The Watchers also notice that the Scriptures clearly indicate that after [italics ours] the Lord has done certain things during His presence (parousia) and unknown to the world, he will later [italics

The Epiphany's Elect. 

46 

ours] make a manifestation of His presence; a manifestation which will be discerned by all mankind; and the outward manifestation is designated His 'epiphaneia' (13, bottom). … During the period [italics ours] of the parousia (presence) preceding [italics ours] the epiphaneia (shining forth) a certain work will be accomplished, unknown to the world, unknown to the nominal Church, known only to the Watchers (p. 14, par. 2). … The days of the Son of Man are the days [a period of course] of His parousia, or presence, invisible and unknown to the world, known only to the Watchers and seen by them only with the eye of faith (16, par. 1). … But why should our Lord be thus present? What will be His work during the period [italics ours] of presence preceding His epiphaneia or manifestation to the world? (par. 2). … The parable of the wheat and the tares shows this period [italics ours] of the parousia (presence) preceding [italics ours] the epiphaneia (manifestation), and represents it [the Parousia] as the 'harvest' time [italics ours] of this age (16, par. 3). … The separation of the tares from the wheat, … precedes the work of cleansing the wheatfield of its symbolic tares by symbolic 'fire', and this entire harvest work is to take place during the parousia [hence a period preceding the Epiphany] (presence) of our Lord, before His epiphaneia (manifestation) (17, par. 1). … The Truth will be the separating medium, and not until the separation [the reaping] is complete … will the 'fire,' great time of trouble [which, as he taught, was to begin and did begin with the World War] mentioned by the Prophet and by our Lord, burn and consume, symbolically, all the 'tares' (17, par. 2). … Therefore, this reckoning [in the Parousia] with the Church … will precede [italics ours] our Lord's epiphaneia or apokalypsis (20, line 5). … 'Every man's hand against his neighbor,' will be permitted to reap the whirlwind of its own selfishness in

The Bible Epiphany. 

47 

anarchy. The epiphaneia of the new Ruler and of His reign of righteous retribution will then [during a period] gradually be discerned. The full revealment or apokalypsis will be at the close of the storm [thus the epiphaneia or apokalypsis, in the sense here used, as acts, stretched over a period of time, which is the Epiphany], when all hearts will be humbled (21, line 2). … Lest we should get a misapprehension respecting this matter of discerning the Lord's parousia, we do well to take heed to the parable of the ten virgins, which evidently was given to throw special light upon this point (23, bottom). … The parousia of our Lord was due to begin in October, 1874, and shows us the character of the work which we should expect would be in progress during the time [period] of His presence [parousia], preceding [italics ours] His open manifestation to the world, His epiphaneia, His apokalypsis (35, line 12). … As therefore we softly whisper, 'Behold the Bridegroom,' it is not with any hope of arousing the world to faith in the Lord's presence, etc. By and by in the Lord's due time, they shall know—in the PERIOD [capitals ours] of the epiphaneia and apokalypsis of the Son of Man. They will be awakened by the great crash of the day of trouble" (39, par. 1). 

(44) The following is a quotation from The Tower on the subject: "The Bible distinctly differentiates between the Parousia of Christ and His Epiphaneia, at His Second Coming. The word Parousia signifies presence … The word Epiphaneia signifies the revealing of one who is already present. … With the conclusion of the work of separating the wise virgins [from Babylon in the Parousia or Reaping time], … then [italics ours] will come Immanuel's Epiphaneia, revealing, showing forth. In other words, the revelation of Christ to the world will be subsequent [italics ours] to His revealment of Himself to the 'wise virgins' class" (Z '14, 252, pars. 6, 7). 

The Epiphany's Elect. 

48 

(45) The following is a quotation from the Bible Students' Monthly, 1914, No. 1, p. 1, last two pars., p. 2, par. 1: "Our English word coming is used to translate several very different Greek words. One of these is Parousia, which means presence, and is used in referring to the first stage [italics ours] of the Lord's Second Advent. Then, later on [italics ours], will come the Epiphaneia; that is to say, the revelation, or manifestation, of the present One. This will not be a manifestation, in the flesh, but in a great Time of Trouble [a Period, italics ours] symbolically represented as fire, 'taking vengeance' (2 Thes. 1:7-10). To my understanding, the Bible teaches that Jesus has been present in the world since 1874; … that the Epiphaneia, or manifestation to the world, will be due in forty years from the time the Presence began [italics ours]. For this reason they [Bible Students] are looking very interestedly to see what the present year [1914] may bring forth. And do we not see everywhere signs of unrest, a time of trouble brewing? It looks as though this year [1914] would mark the beginning of the 'flaming fire' of judgments [the Epiphany and the Time of Trouble are identical] upon the world which will mark the closing of this Age and the inauguration in the New Dispensation of Messiah's Kingdom, when [italics ours] 'justice shall be laid to the line and righteousness to the plummet,' and when [italics ours] ignorance, superstition and darkness which so long have hindered us will begin to be broken. The transition [which occurs during the Epiphany] may be painful, yet it will be blessed, marking the overthrow of Satan's empire and reign of sin and death and the inauguration of Messiah's Kingdom and its reign of righteousness and life eternal." 

(46) Thus our fifteen quotations from our Pastor's writings prove that he held that the Bible teaches that the Epiphany, in the second sense of the word, is a period that follows the Reaping time, the Parousia, in 

The Bible Epiphany. 

49 

the first sense of the word, that the Parousia, in the first sense of the word, is a period of 40 years that precedes the period of the Epiphany, and that the Epiphany and the Time of Trouble are one and the same thing. Hence The Dawn is guilty of gross misrepresentation of our Pastor's pertinent teachings and of teaching harmful errors thereon. 

(47) Many of the dear ones are asking questions on the duration of the Epiphany. These questions imply that the Epiphany is a period of time. This we have seen to be a Scriptural thought, as also our dear Pastor taught it (2 Tim. 4:1; 1 Tim. 6:14, 15). The Epiphany is a period of time that is subdivided into various seasons. This thought is apparent from the literal rendering of 1 Tim. 6:14, 15: "Keep this commandment without spot, unrebukable, until our Lord Jesus Christ's Epiphany, which in its seasons He will show, He who is the blessed and only Potentate, King of kings and Lord of lords." How many of such seasons the Epiphany will still have additional to those mentioned above we do not yet know. The first, second and two parts of a third of them have already passed, and their work was the manifestation of the eight groups of Truth Levites under bad leadership. The question as to how many other seasons it will contain must also be left to the future for an answer, because the light on this subject as on other subjects will doubtless progress. The next Epiphany season will end with the manifestation of the good Levites. There will follow the last-mentioned one a period of great prosperity for the cleansed Levites' work for the Lord. 

(48) It may be said, The Epiphany is in some passages called a day: "Even thus shall it be in the day when the Son of Man is revealed" (Luke 17:30). "Every man's work shall be made manifest; for the day shall declare it" (1 Cor. 3:13). "And it came to pass on the day that Moses had fully set up the tabernacle [Church] and had anointed it and sanctified

The Epiphany's Elect. 

50 

it … that the princes … brought six covered wagons [organizations, in the antitype] … and Moses … gave them to the Levites" (Num. 7:1-3, 6). This transaction types the fact that in the Epiphany the Lord would give the Great Company six organizations, which in a sense has already occurred. The Parousia is also in some passages called a day: "But who may abide the day of His Coming [the Parousia]?" (Mal. 3:2). "Ye shall desire to see one of the days of the Son of Man [the especial day of the Son of Man that the disciples desired to see was the day of His Coming, His Parousia]. … So shall the Son of Man be in His day [the Parousia was His special day]" (Luke 17:22, 24). Furthermore, the Bible in the same connection speaks of the Parousia and the Epiphany as days: "This know also that in the last days [the Parousia day and the Epiphany day] perilous times shall come [perilous because antitypical Jannes was to be active especially in the Parousia, and antitypical Jambres was to be active especially in the Epiphany]" (2 Tim. 3:1, 8, 9). "Ye have heaped together treasures for the last days [the Parousia day and the Epiphany day, during which wealth would be especially accumulated]" (Jas. 5:2). "Knowing this first, that there shall come in the last days scoffers. … saying, Where is the promise of His presence [both during the Parousia day and during the Epiphany day these scoffers have been active]" (2 Pet. 3:3, 4)? "As it was in the days of Noah, so shall it be also in the days of the Son of Man" (Luke 17:26). According to these passages we see that the Parousia is called a day and the Epiphany is called a day; and that both together in the same connections are spoken of as "days," and as "the last days" of the Gospel Age. How will these facts, that each of them is called a day, and both days, help us to find out the duration of the Epiphany? We answer, We know from many passages that the Parousia day, considered apart from the 

The Bible Epiphany. 

51 

two years and one month of its lapping into the Epiphany—Sept. 16, 1914 to Oct. 16, 1916—is a day of forty years (in Volume VII we will give many proofs of this). Since in the same connection the Epiphany is called a day, notably Luke 17:22-30, and thus proven equal to the Parousia in duration, we infer that the Epiphany is a period of forty years; and since the Parousia apart from its two years and one month of lapping into the Epiphany ended in 1914, we think it reasonable to look for the Epiphany to begin to end in 1954 with a probable lapping of two years and one month into the Basileia, Kingdom. 

(49) This, however, would not necessarily imply that the Church will be here until 1954 or until 1956. On the contrary, we know that, with possibly one exception, the entire "Little Flock" will be delivered before the Epiphany is over (Col. 3:4), though we do not know the exact date. We are, however, well assured, from the magnitude of the unfulfilled prophetic program preceding its deliverance, that the "Little Flock" will be here for many years; for certainly Anarchy is not to be expected for many years, though the Revolution might be here before long. If we keep in mind that the Epiphany will witness the manifestation of Christ, not only to the Great Company as its Cleanser and Deliverer, but also to the world as the Overthrower of Satan's Empire and the Establisher of God's Kingdom (2 Thes. 1:7, 8; Col. 3:4); and if we also keep in mind that the earthly phase of the Kingdom is first to be established among regathered and converted Israel before the Gentile nations will recognize its presence (Zech. 12:7; 8:20-22; 14:16; Is. 2:3), we can see that the Epiphany in its widest sense may cease before the Great Company, who precede the Ancient Worthies in the resurrection, will leave the earth. If, as seems probable, there will be the same length of time for the Epiphany to lap into the Basileia as there was for the Parousia to lap into

The Epiphany's Elect. 

52 

the Epiphany, we should expect that the Basileia, the Kingdom, would require some years more before its recognition by the Gentiles. It does seem reasonable that as forty-two years were used in especial service for the "Little Flock" after the Parousia set in, about forty-two years will probably be used in especial service for the Great Company after the Epiphany set in, with this difference, that while the first forty-two years finished the sealing of the Elect, the second forty-two years will in all likelihood finish the sealing of the Great Company, this probably to be followed soon by the return of the Ancient Worthies and the establishment of the Kingdom in Israel, and a little later its recognition to take place by the Gentiles, some years after the Fall of 1956, when the probable lapping of the Epiphany into the Basileia will likely be ended. It will thus be seen that on some phases of this subject we cannot as yet speak with positive assurance. On this subject "now we know in part" only. Later we trust to know perfectly on this line of thought. Therefore in discussing this matter let us be cautious not to be positive in our statements. Until the advancing light will justify a more positive statement, let us confine ourselves to such sobriety of speech as leaves the details of this time feature as they have been set forth in this article, which as above stated are a matter of inference and not of positive proof. It would be wiser to say nothing at all on the subject to those who do not accept the Parousia Truth, and very little to others not in the Epiphany Truth. 

(50) We have been asked the question, Have we any Scriptural authority for holding that the days of the Son of Man as spoken of in Luke 17:22, 26, etc., are only two periods, and not more than two? To this question we answer, We understand that the Scriptures teach that the days of the Son of Man are two and only two periods. Several considerations prove this. The statements made in vs. 26 and 27 harmonize 

The Bible Epiphany. 

53 

with this thought; for the people in the days of Noah are there spoken of from the standpoint of two periods (1) before the flood and (2) during the flood, as being like the people in the days of the Son of Man. The people eating, drinking, etc., during the Parousia before the outbreak of the great tribulation, were in their activities likened to the people in the period before the flood in their activities; and the people during the great tribulation are likened in their overwhelming to the people being destroyed during the flood. For these two sets of two activities the expression "the days" is used in vs. 26 and 27, while in v. 30 the expression "day," and not "days," is used to represent the period of the great tribulation. Since according to vs. 26 and 27 the expression, "the days of the Son of Man," is limited to the two periods—the one just before the trouble and the trouble period itself—we conclude that this expression refers to two and only to two periods. Since v. 30 refers to the second of these as a day, but such a day as the faithful would not especially desire, because of its sufferings; since v. 22 refers to a day of the Son of Man's days especially desirable to the Church; since the Parousia as the day of His coming has always been desired by the Church; and since no other than these two days are mentioned in the connection, we conclude from these facts as a second reason, that the expression "the days of the Son of Man" refers to two and only to two periods. Thus the Scriptures in Luke 17:22-30 are the authority for believing that the expression, "the days of the Son of Man," in Luke 17:22, 26, means two and only two periods. 

(51) The expression, The Time of Trouble, is used in two senses. In its wide sense it covers the period from 1874 until the end of anarchy and of Jacob's trouble. In its narrow sense it covers the period from the beginning of the World War in 1914 until the end of anarchy and of Jacob's trouble. It is in the narrow

The Epiphany's Elect. 

54 

—the second—sense of that term that we use it in our subject. We understand that the special tribulation period and the Epiphany as a period are one and the same thing. We purpose here to prove this thought from the Scriptures and to illustrate it from our Pastor's writings. We will give the Scripture proof first. In Luke 17:29, 30 we have a passage to the point. We have just pointed out how the Parousia and the Epiphany are each called a day, how, among other passages, in Luke 17:30 our Lord calls the Epiphany a day, and how, among other passages, in Luke 17:22, 26 He calls them both days. That in Luke 17:30, when the Lord Jesus said, "Even thus shall it be in the day when the Son of Man is revealed," He meant the Epiphany by the expression, "in the day," is evident from the fact that it was to be in the Epiphany when He was to be revealed. Comparing the statement of this verse with the preceding verse, we see clearly that the Epiphany and the Time of Trouble are identical; for Jesus said in Luke 17:29, "But the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all." We know that, among other things, Sodom types Christendom and the Nominal Church (Rev. 11:8), that its destruction types their destruction; and that "the day" of its destruction types the period of their destruction. We also know that their destruction began through the World War. Therefore the period of the World War was a part of the Day of Christendom's and the Nominal Church's destruction, in which Day Jesus, in v. 30, says that He will be revealed. Hence the World War was in the Epiphany; yea, it was in the beginning of the Epiphany. Thus this expression shows when and with what the Epiphany began. Having by this passage proven when and with what the Epiphany was introduced, the World War, we will next prove through what it will progress. 

(52) Matt. 26:64 proves that the Epiphany will 

The Bible Epiphany. 

55 

progress through the Revolution: "Hereafter [during the Epiphany] shall ye [your class—the Christian clergy, just as St. James classes those who killed our Lord with the predatory Jewish and other capitalists in the end of this Age, Jas. 5:6—see also D 411] see [have epiphanized unto you] the Son of Man, sitting on the right hand of power [exercising Jehovah's power of vengeance] and coming in the clouds of heaven." The clouds of heaven represent the troubles of the symbolic heaven—the powers of spiritual control—during the World War and the Revolution of the Time of Trouble. Since the Nominal Church—the powers of spiritual control—will be destroyed in completion during, yea, early, in the Revolution, and hence will be out of existence before the Anarchy; and since all of the clergy will be slain in the Revolution and Anarchy (Is. 65:11, 12; Jer. 25:34, 35; 2 Kings 10:18-28), and hence will be in oblivion before the Anarchy is over, the Lord evidently reveals Himself as present to the clergy as a class in the troubles on their systems ("the clouds of heaven"), during the War partly and during the Revolution completely. Hence this passage proves that the Epiphany began with the World War, which began the destruction of the Nominal Church (the Greek Catholic Church in Russia, Poland and Romania and the Roman Catholic Church in Poland, Servia, Montenegro, Austria, Belgium and France, are striking examples of how the War began the destruction of the Nominal Church—"the clouds of heaven"), and will progress through the Revolution, early in which its destruction will be completed. Hence this passage proves that the Time of Trouble and the Epiphany are identical. 

(53) We now will quote and expound passages that prove that the Epiphany will end with the Anarchy and Jacob's trouble, i.e., will end with the end of the trouble. A passage that proves this with reference to Anarchy, though it also refers to the War, Revolution,

The Epiphany's Elect. 

56 

Famine and Pestilence, is 2 Thes. 1:7, 8: "The Lord Jesus shall be revealed from heaven with His mighty angels [the agents whereby He will pour out vengeance] in flaming fire [destructive troubles—War, Revolution, Famine, Pestilence and Anarchy], taking vengeance on them [the Second Deathers in the Nominal Church] that know not God and [on them, the Second Deathers in the Truth] that obey not the Gospel of our Lord Jesus Christ." Accordingly, this passage proves that the Epiphany will be completed by the Anarchy. A passage that proves this with reference to Jacob's trouble, so far as the Lord's revelation of Himself to Israel is concerned, is Zech. 12:9, 10: "It shall come to pass in that day that I will seek to destroy all the nations that come against Jerusalem [in the time of Jacob's trouble, Zech. 12:1-8; Ezek. 38; 39]; and I will pour upon the House of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication, and they shall look upon Me whom they have pierced (Rev. 1:7); and they shall mourn for it" [the piercing, I.V.], etc. All Truth people recognize at once that this passage refers to the end of Jacob's trouble, and that it proves our Lord's revelation of Himself to Israel as their long rejected Messiah. Hence these two verses prove that the Time of Trouble and the Epiphany are identical. 

(54) By the above-discussed passages we have proven that the Epiphany began with the War and will progress through the Revolution and will end with the Anarchy and Jacob's trouble. Its beginning, progressing and ending with the Time of Trouble demonstrates its identity with the Time of Trouble. These Scriptures prove that the Lord's epiphanizing Himself to the world and to the Great Company is a gradual, a progressive work, coming to a completion only at the end of the trouble. The passages so far quoted directly prove their identity. We will now quote and discuss some passages that indirectly prove their identity. 

The Bible Epiphany. 

57 

Though indirectly, yet powerfully is this proven by 2 Tim. 4:1: "Who [the Lord Jesus] will judge the living [the fallen angels and new creatures] and the dead [Adam's condemned race] at His appearing [Epiphany] and Kingdom." Adam's race, but not new creatures, will be judged during the Kingdom; hence it is the fallen angels and the new creatures who will be judged—separated (Matt. 25:31, 32)—during the Epiphany. Scripture, Reason and Facts prove that during the War this separation between the new creatures—the Little Flock and the Great Company—began. However, since this is an Epiphany work, according to this passage, the Epiphany was here during the World War; but other Scriptures show that this separation of these two classes will continue during the Revolution. Probably it will continue until the early part of the Anarchy. Mal. 3:2, 3: "Who may abide the day of His coming [Parousia]? and who shall stand when He appeareth [the Epiphany]; for He is like a refiner's fire and like fuller's soap. [The Parousia time and the Reaping time are identical, as above shown, therefore they ended in 1914. Hence, according to this passage, the time of His appearing—the Epiphany—began with the trouble time.] And He shall sit as a refiner and purifier of silver [separating the dross of error from the silver of Truth]; and He shall purify the sons of Levi [the Little Flock and the Great Company] and purge them as gold [the Little Flock] and silver [the Great Company]." While, of course, this work had its beginning in the Parousia, most emphatically has it been going on since the Epiphany. This passage proves that the Epiphany was to begin long before Anarchy and Jacob's trouble would end, because the Little Flock, with the exception of a few of its members, will leave the world before Anarchy begins; and these few will leave early in Anarchy. We will, without quotation, simply refer to 1 Cor. 3:12-15, which in part teaches the same things as Mal. 3:2, 3, and which in 

The Epiphany's Elect. 

58 

the light of what we have said on that passage can readily be seen to prove that the Epiphany and the Time of Trouble are identical with one another. Matt. 7:26, 27 teaches that the Nominal Church of Great and Little Babylon and its teaching and practices—the house built on the sand—was to begin to be destroyed during the War—"the winds blew"—and their destruction would at least in Great Babylon be completed early in the Revolution—"the floods came." Passages previously quoted prove that this is an Epiphany work; hence this passage proves, in connection with the others, that the Epiphany and the Time of Trouble are identical. 

(55) All of the foregoing passages prove, even as our Pastor taught, that our Lord's revealing Himself during the Epiphany is a gradual work. It had in the war a small beginning to some of the world and to some—the Lot class—of the Great Company. Repeatedly it was explained to some worldlings and Great Company members that the World War was one of the signs of our Lord's Second Presence; and we all recall how some worldlings accepted this thought; and, of course, the Lot class of the Great Company accepted the thought. In one of the Southern cities the local ministerial conference shortly after the outbreak of the War discussed it, and concluded that it was a sign of the Lord's Second Presence; and knowing that our Pastor had forecast it as coming in 1914, declared that he was right on that feature of his time-setting, and that they had been wrong on the subject. These are some of the factual evidences of the Lord's beginning to reveal Himself to the world and to the Great Company. Thus experience corroborates the Bible teaching that the Epiphany began with the World War, and that thereby the Lord began in a small way to reveal Himself as present to some of the world and to some of the Great Company, as their Deliverer. 

(56) In another passage the progressive work of the 

The Bible Epiphany. 

59 

Epiphany is clearly implied—1 Tim. 6:14, 15—which we give in what we consider the best translation: "Keep this commandment … unrebukable, until our Lord Jesus Christ's Epiphany, which in its own seasons He will manifest." Not only does this passage prove that the Epiphany is a period, but it also shows that it progresses through successive seasons, which will be manifested as such. How will these seasons of the Epiphany be manifested as such? By our Lord manifesting himself by degrees as the purposes and needs of each of these seasons require, the complete manifestation coming as a grand climax to all of the Epiphany work, at its end—the end of Anarchy and of Jacob's trouble. Still another passage, compared with the foregoing passages, implies this progressive character of the Epiphany: Col. 3:4, "When Christ, who is our Life, shall appear [manifest Himself completely to the world], then shall ye also appear [manifest yourselves] with Him in glory." This passage doubtless refers to the grand climax of the Epiphany and its work at the end of the trouble. Thus it implies that all of the true Church will be beyond the veil with the Lord before the Anarchy ends, and thus before the Epiphany ends, so that with Him it may shine forth—be epiphanized. But according to 2 Tim. 4:1, during the Epiphany the true Church and the Great Company are separated; and we have seen that this began in the War. Hence we see that Col. 3:4, compared with other Scriptures, teaches that the Epiphany and its work are progressive, having in the War their small beginnings, in the Revolution their growth and development and reaching at the end of the Anarchy and of Jacob's trouble their grand climax, so far as the world is concerned. This climax is so overshadowingly important that our Pastor placed by far the most emphasis upon it when treating of the Epiphany work, though he did not leave unnoticed the earlier features of the Epiphany and its 

The Epiphany's Elect. 

60 

work toward the world and toward the Great Company, as we will show later on. 

(57) We desire to quote some passages from our Pastor, to the effect that the Epiphany and the Time of Trouble are identical. It should be noted, in the following quotation from his writings, that while he shows that the Epiphany and the trouble time are identical, he lays the greatest stress upon the grand climax of the Epiphany, which, of course, occurs after the last member of the true Church has left the world. In construing his thought let us not forget that he uses the word epiphaneia in both of its senses, i.e., sometimes as the period called the Epiphany, and sometimes as the work of that period—manifestation—and that most of the quotations are made from the booklet, Our Lord's Return, which was written in 1902, when he thought that the faithful Church would all be beyond the veil before the trouble would begin—a thought that he later saw was incorrect. With this modification kept in mind and allowance made for it, it will be seen how clearly in the following quotations he teaches that the Epiphany and the Time of Trouble are the same period. On this subject, as on all others of a prophetic character, his thought became brighter and brighter as the perfect day approached. Some of these quotations we have already given, but in an abbreviated form. Their unabbreviated form will serve to impress them the more firmly on our minds. 

(58) Our Pastor held the thought of the identity of the Epiphany and the Time of Trouble. Among other publications this can be seen in his booklet, published in 1902, entitled Our Lord's Return. On this point we will first quote some of his remarks found in that booklet (17, pars. 1, 2) in connection with his discussion of gathering the wheat and burning the tares: "The separation of the tares from the wheat, and the gathering of the wheat into the garner of heavenly conditions, precedes the work of cleansing the wheat-field

The Bible Epiphany. 

61 

of its symbolic tares by symbolic 'fire'; and this entire Harvest work [with respect to the wheat] is to take place during the Parousia [presence] of our Lord, before His Epiphaneia [manifestation] … The Truth will be the separating medium, and not until the separation is complete and the 'wheat' all garnered into the glory of the Heavenly nature [later he saw that part of the Church would be in the flesh during some of the 'fire' period], will the 'fire,' the great Time of Trouble mentioned by the prophet and by our Lord, burn and consume, symbolically, all the 'tares'." In this section the reaping of the wheat is assigned to the Parousia and the burning of the tares—a work of the Time of Trouble—is assigned to the Epiphany. Again, on the next page of this booklet, he shows the identity of these in connection with the parables of the pounds and talents: "This reckoning with the servants signifies a reckoning with the Church first, after His return, and corresponds to the separating of the wheat and tares, [in the reaping time] in the other parable. It is comparatively easy for any one to realize that this part of the Lord's work at His Second Advent is the work which precedes the Epiphaneia, or manifestation, to the world. It is during this period that the Watchers are to be aware of the presence [parousia] of the Lord, and of His scrutiny, or judgment, of them, which will then be in progress. Only the faithful will know, however—only they will be 'accounted worthy to stand before the Son of Man' in that judgment—all found unworthy shall 'stumble.' 'The wicked [and slothful servants] shall not stand in the assembly of the righteous' (Ps. 1:5). It is of this period of His presence, and this feature of His work, that the world is to be in total ignorance, and 'not know,' until, having finished reckoning with His servants, and having glorified the faithful [later Brother Russell saw that the Church would not be glorified before the trouble], the judgment of the world shall begin with 'a time of 

The Epiphany's Elect. 

62 

trouble such as was not since there was a nation.' That trouble is symbolically pictured as a fire, and we are told by the Apostle that our Lord shall be revealed [apokalypto—uncovered, disclosed, made manifest] in flaming fire [judgments], taking vengeance [hence the trouble time is the Epiphany, according to his views]. 

(59) Again, their identity is shown p. 20, par. 1 and p. 21, par. 1: "We are not, however, to understand that the Lord will take the Church away to Heaven, and then come back again, and make His Epiphaneia, or Apokalypsis … Our Lord and His Church will not be absent from the earth during the period of the world's tribulation; but on the contrary will continue present, but invisible, bringing upon the world the tribulation foretold in the Scriptures, which will result in the humbling of the hearts of mankind, that they may say eventually, 'Come, let us go up to the mountain [Kingdom] of the House of the Lord, … and He will teach us of His ways, and we will walk in His paths. … It is manifest, therefore, that the Church, although absent from the world during the period of the tribulation [his later thought was that part of the Church would remain in the flesh during some of the trouble time] in the sense of being 'changed' from human to Divine nature, will be present in it with Christ, as associate executors of Divine Justice, breaking to pieces the present order of affairs, and ready to heal the hearts of the world as soon as they shall be broken in their pride, and prepared for the 'Balm of Gilead.'" In the following quotation from this booklet, p. 39, par. 1, he not only shows that the Epiphany is a period, but that that period is the Time of Trouble, and that during that period the Great Company will receive the manifestation. "As therefore we softly whisper, 'Behold the Bridegroom!' it is not with any hope of arousing the world to faith in the Lord's presence, etc. They are not worthy to know and would only misuse the knowledge now. By and by, in the 

The Bible Epiphany. 

63 

Lord's due time, they shall know—in the period of the Epiphaneia and Apokalypsis of the Son of Man. They will be awakened by the great crash of the Day of Trouble. … But the foolish Virgins, overcharged with the cares of this life, or the deceitfulness of riches [wealth, reputation, influence, etc.,] will not have within themselves ['in their vessels'] a sufficiency of the oil [Holy Spirit]; and consequently they will be unable to get the light in time to go in with the wise virgins before the elect number shall be completed, and the door of opportunity to become part of the Bride of Christ shall forever close. True, they will later obtain the oil, as is shown in the parable, but too late to be of the 'Little Flock' who shall be accounted worthy to share the Kingdom and to escape the great Time of Trouble coming upon the world. The foolish virgins will be obliged to pass through the trouble with the world, and will share thus in its distress, represented in the parable by the words, 'wailing and gnashing of teeth.'" 

(60) In the following passage (Z '14, 252, col. 2, par. 1), referring in the first part to the climax of the Epiphany at the end of the trouble, and in the second part to the Epiphany as beginning with the Time of Trouble, he shows both the progressiveness of the Epiphany from the start to the end of the trouble, and also their identity. "With the conclusion of this work of separating the wise virgins, and after they shall have entered into the joys of their Lord by the glorious change of the First Resurrection, then will come Immanuel's Epiphaneia, revealing, showing forth. 'When He shall appear, ye also shall appear with Him in glory' [so far he refers to the climax of the Epiphany at the end of the trouble. What follows refers to its progress throughout the Time of Trouble]. 'He shall be revealed in flaming fire, taking vengeance.' In other words, the revelation of Christ to the world will be subsequent to His revealment of Himself to the 

The Epiphany's Elect. 

64 

'wise virgin' class. The world will know that He has taken His great power and begun His Reign of Righteousness, not by seeing Jesus in the flesh, but by seeing the great Time of Trouble which then [beginning with the World War] will break upon the world—'a Time of Trouble such as never was since there was a nation.'—Dan. 12:1; Matt. 24:21." 

(61) The following passage taken from "What Pastor Russell Said" (p. 97, pars. 5-7) gives us the same lines of thought and shows that our Pastor in 1914, before the war broke out, expected the Epiphany to begin in October, 1914. "What do you expect, then, Brother Russell, in October, 1914? I expect October will come and the kings of the earth—the Gentiles—will not know that their lease is expired. What then? A thunder clap out of a clear sky, that will begin to show these kings that a new Ruler is taking possession of the world. How will it come? I do not know the particulars. I have merely the outline. The first thing in order will be the manifestation of God's Kingdom. How? The revealment, the making known. What do you mean? The Epiphaneia. He has been here and is to continue a thousand years. His Parousia [in its widest sense] will not end in this forty years. None others are made aware of these things yet. 'Ye, brethren, are not in darkness that that day should overtake you as a thief.' Next in order will be [the Apokalypsis] the revealment. How will that be? 'I have my idea,' some one says. 'I think that He will come and will sit on the circle of the Heaven and every eye will look up and all fall down and weep and howl.' Not a bit of it! I think the Bible way of telling that matter is this way, dear friends: 'He shall be revealed in flaming fire taking vengeance.' What is that? A great system of judgments will begin [with the World War] at that time. Flaming fire, outward manifestation of judgment. Why did you say, 'fire'? Because the Bible uses that as a symbolical expression, just as He said,

The Bible Epiphany. 

65 

'the fiery trials which are to try you,' and the gold is being prepared by fire. It is said of the world, not the Church, 'He shall be revealed in flaming fire, taking vengeance.' That will be after October, 1914? Yes. How long will it take [until its completion]? I do not know. Have you any guess? Guesses are very dangerous things, and if I do any guessing I will give you the reason why I guess. In this case we have seen the parallel in the ending of the Jewish Age. The city was destroyed in A.D. 70. The ending of the Gospel Age and the baptism of trouble will come; the elements will melt with fervent heat; the capitalistic elements and the whole world will become like a furnace—every man's hand against his neighbor. That is the Bible description of it. The fire will come on men in a natural way. It is their own fire that they have built. It is because they are not living up to their grant. The Bible indicates that this condition would have come long ago if God had not held it back. When the right time comes God will no longer hold the four winds back, and the conflagration will be thorough and swift and terrible. Jesus said, speaking of that time, 'Unless those days be shortened no flesh shall be saved; but for the elect's sake those days will be shortened.' " 

Accordingly, it will be seen that our understanding of the identity of the Time of Trouble and the Epiphany is in harmony with the Scriptures and with our Pastor's thought on the subject. "We are in the Epiphany." "The Epiphany is in our midst." Blessed is he who understands, and acts according to this thought. 

(63) The Epiphany is the last special period of the Gospel Age, and therefore it will continue at least until the last member of the Little Flock leaves this earth, and probably nearly until about the establishment of the earthly phase of God's Kingdom. This probability is due to the fact that the Epiphany implies a revelation (apokalypsis, uncovering) of the Lord's 

The Epiphany's Elect. 

66 

Second Advent to the world as the present King and as the Destroyer of Satan's Empire, as well as to the Great Company and Youthful Worthies as their Cleanser and Deliverer. Since the Epiphany is from one standpoint a part of the Gospel Age, of course, apart from the sowing of the Gospel Age, and the reaping of its Harvest, the Little Flock's mission during the Epiphany must include all aspects of its other Gospel-Age work and of its other Harvest work. Therefore we who have not only lived in the Parousia, but who also are living in the Epiphany, carry over with us all the duties and privileges of the faithful Church of the whole Age and of its Harvest, except their sowing and reaping features, and the exclusive possession of antitypical Elijah's mantle, and its resultant work. Hence we see that we retain as a part of our mission, with three exceptions, all general features of the Church's mission in the flesh; i.e., each is to seek to glorify God and Christ, to make his, and help others to make their, calling and election sure, and in case of special opportunities to witness to the Kingdom, even helping inquirers to justification. Here we will limit our discussion to the Church's work belonging exclusively to the Epiphany, ever keeping in mind, however, that the Parousia Truth given through that Servant is the foundation for our understanding of the Church's Epiphany work, which, therefore, must be performed in harmony with its foundation; i.e., the Parousia Truth. We feel it necessary and appropriate to emphasize repeatedly this thought, that we may maintain a proper balance in the relationship of the Parousia and Epiphany Truth, both of which are in harmony with one another, with the former, of course, as the dominating element. The Epiphany Truth is merely supplemental to the Parousia Truth, added to enable the Church, amid changed conditions, to act properly toward the added duties and privileges of the Epiphany. Therefore let none of the brethren 

The Bible Epiphany. 

67 

become weary (we are sure the faithful will not) at our repeated reference to that Servant and his writings. This is done "lest we forget," and fall from what we have already attained. Phil. 3:15, 16. 

(64) It will be found that to be faithful to the advancing Epiphany Truth we will still have to remain dead to self and to the world, as well as alive to the Lord. This will be necessary in order to be favored with its understanding, as well as properly to watch and pray along the lines of its requirements. This will be necessary, if we would spread it among the faithful Church, the Great Company and the Youthful Worthies and measurably witness to some of it to the world. Properly to develop a Christlike character in its varied features in Epiphany respects will demand the same deadness to self and the world and aliveness to God, as certainly the endurance of evils heaped upon us will call for these. Let us therefore, as the heart of our consecration, realize its two aspects of deadness to self and the world and aliveness to God. If we do these things, we will do all other things that flow out of them, and thus will never fall, but rather make our calling and election sure. Certainly a part of our Epiphany work is to learn its Truth. But here again let it be said, not to the exclusion or subordination of our study of the Parousia Truth: Let us continue daily to read at least eight pages a day on week days and ten pages on Sundays in the "Studies" and "Tabernacle Shadows," which will enable us to complete them in a year. Let us also study the Berean Comments and our Pastor's Towers. We suggest a careful study of The Present Truth as especially helpful along lines of Epiphany Truth, also a habitual looking up and studying of its Scriptural references; for we desire that the faith of its readers be built, not upon it, but upon the Word which it expounds; hence our copious Scripture references. Some of the classes on their own initiative began 

The Epiphany's Elect. 

68 

the study of The Present Truth according to the Berean method; and some inquiries have come to hand as to the propriety of such a course. We would answer this with the remark that we can think of nothing against such a course, rather we believe it will result in blessing, provided that such studies are given secondary place to the six Volumes and Tabernacle Berean studies, which should be the main studies of the classes. 

(65) Having learned the Epiphany Truth as it becomes due, let us spread it, offering it to all the brethren, especially to those who are dissatisfied with corporational and associational Revolutionism against the Lord's Arrangements, Charter and Will given through that Servant. As in the Parousia its Truth was the means of separating the wheat from the tares and the Wise from the Foolish Virgins, so in the Epiphany its Truth, derived from the Bible and harmonious with Reason and (recent) History is the means of separating the ripe from the unripe wheat, the Elijah class from the Elisha class. Tact, combined with candid exposures of, and opposition to, the course of the Revolutionists is to mark our activity toward them. But we are in all cases to assume that the individuals are of the Little Flock, and to treat them as such, until it is manifest that they are Revolutionists or their partisan and ardent supporters. These are thus evidenced to be of the symbolic man who slays with the sixth slaughter-weapon, Revolutionism, and are thus proven to be no longer of the Little Flock. Let us be tactful, longsuffering, patient, meek and gentle toward all, especially toward those who give evidence of being members of the Little Flock, only then acting with no more than needed severity, when those with whom we deal are undoubtedly proven to be a part of the sixth slaughter-weapon man, whose course forces the faithful to proper, Scriptural severity (Tit. 1:10-13). We can spread the Epiphany Truth by word of mouth, by 

The Bible Epiphany. 

69 

arrangement for meetings where it is expounded, by inviting especially Truth people to attend these, by circulating its literature, by sending to The Present Truth the names and addresses of Truth people in lists; i.e., (1) Society, (2) Standfast, (3) P.B.I., (4) Dawn, (5) Independent Truth people, etc.; by praying for and defending its work and workers, by supporting it in every proper way, and last, but not least, by adorning its doctrines with holy lives. 

(66) In dealing with the Youthful Worthies especial care must be exercised to give them a foundation of comfort in the promises that are theirs, lest they become entirely discouraged. It is of course a disappointing thing to learn that, instead of being an antitypical priest, one is an antitypical Levite. While it is proper that those consecrated ones who consecrated since Sept. 16, 1914, be gradually, kindly and sympathetically led into an understanding of their real place in God's Plan, i.e., that they are antitypical Levites, not Priests; yet in giving them this thought let us remember to exemplify the helpful sentiment of the quotation on the title page of the Poems of Dawn: 

"A bending staff I would not break, 

A feeble faith I would not shake, 

Nor even rudely pluck away 

The error which some truth may stay, 

Whose sudden loss might leave without 

A shield against the shafts of doubt." 

It is a part of our priestly privilege to seek to win responsive justified ones to consecration by expounding the Lord's plan to them. This exposition should, first of all, clarify the general features of God's plan and then should clarify to them the special call of the Youthful Worthies and their privileges as to that call accompanied by a winsome effort to incite them to a sober consideration of responding favorably to those privileges by a whole-hearted consecration. 

(67) Such care should not always be exercised with 

The Epiphany's Elect. 

70 

the Great Company brethren, whose envious grasping for power and lording it over God's heritage, or ardent and partisan support of those who exercise such qualities require at times very plain and severe treatment. Even with these let us be very lenient, especially at first, only then resorting to proper, Scriptural severity when, as will surely be the case as the separation goes on, we are forced thereto by their conduct, if we would be faithful to the Lord's cause under the circumstances (Lev. 16:20-22). This Scriptural severity toward them is implied in the conduct of the High Priest (whose Body members the faithful are) in leading Azazel's Goat from the Door of the Tabernacle to the Gate of the Court. The goat was tied for several hours, and consequently was restless and anxious for liberty, and, as is the way with goats, doubtless tugged away at its rope in hope of gaining freedom. When untied by the high priest the goat doubtless jerked his arms severely, perhaps alternating with a few butts, as it sought to break away from his hold, no doubt obliging him to give some counterjerks to make the goat go toward the gate of the court. These counterjerks properly correspond with the opposition and the public exposures that our High Priest is making through His members in the flesh, and the leadings apart from jerks doubtless correspond to the effect that Epiphany Truth has in providentially leading Azazel's Goat toward the Gate of the Court, which experiences are necessary to the delivering of it to the fit man, or man of opportunity, for its wilderness experiences. 

Azazel means averter, perverter, and is Satan (1 Cor. 5:5) in his capacity of using the Great Company to avert and pervert the Lord's Truth and arrangements; i.e., to work Revolutionism, which the High Priest (through His members) attacks and resists by Scriptural teachings, Reason, and History; i.e., by an exposure of the acts of the Revolutionists. Of course, 

The Bible Epiphany. 

71 

Azazel's Goat does not enjoy the jerks of the High Priest, as the High Priest's members do not particularly enjoy its jerks and the necessity of exerting counterjerks! This severity is also implied by the shaving of all the flesh (Num. 8:7) of the antitypical Levites connected with their separation for the antitypical Levitical work (Num. 8:5-22). As facial shaving is at times a painful thing, how much more so is shaving parts of the body that are much more tender! In the type the shaving was a part of the cleansing of the Levites, and represents a cleansing of the antitypical Levites from wrongly claimed powers and privileges by the application to them of the pertinent Old Testament types. The High Priest does not do the shaving. Each Levite does this to himself; but the High Priest hands each Levite the razor—sharp exposures—scriptural, reasonable and factual—for his use. The sprinkling with the water of separation represents their cleansing from more or less Adamic corruption, while the washing of their robes implies their ridding themselves by the Truth of evil qualities which their measurable willfulness developed. They "cause (see the margin) the razor (sharp, exposing truths) to pass over all their flesh," i.e., they themselves apply to their sins the exposures of them that they compel the faithful to make, in order to remove their rebellions against the Lord's Truth and arrangements. Therefore the under-priests are not to be blamed for their course in this respect, much less the High Priest, whom the Great Company really blame, when they fault His members for doing what He directs them to do. The under-priests, faithful to their Head, will continue this course until the Lord's good will is accomplished in the cleansing of the antitypical Levites. Then the latter, understanding what it meant, will likewise appreciate the work of the under-priests in exposing their evils with a view to their correction. The Little Flock's work toward the Great Company has now two 

The Epiphany's Elect. 

72 

general branches (1) one toward its Truth section; the other (2) toward its nominal-church section. The former is done by distribution of pertinent volunteer Present Truths, discourses and conversations; the latter by lecture, colporteur, sharpshooter, volunteer and conversation work. 

(69) "The Church which is His Body" has not lost every privilege implied in the commission to be witnesses for God to the world (Acts 1:8; John 15:8-11), even if she has lost the controllership of the public work to Nominal Spiritual Israel. On the contrary, it is her privilege to reprove for sin, righteousness, and judgment to come in the Kingdom, when specially called upon to do it. This we may do as individuals, though not so markedly as we did during the reaping and gleaning time, which the Great Company and Youthful Worthies are especially to do. It is our privilege to witness by word of mouth, by letter and by printed page as formerly. However, our work toward the Great Company and the Youthful Worthies takes much of the time and strength that we formerly gave to the Nominal people of God, and this bids fair to continue for some time. Then, according to the Scriptures, we will be privileged again by public meetings, volunteer and colporteur work to give a widespread public testimony respecting the good news of the Kingdom as a means of comfort to the poor, chastised world. Rev. 19:5, 6 (Praise our God, all ye His servants, even ye that reverence Him, both small and great. And I heard … and as the voice of many waters [peoples], etc.) indicates this. 

(70) After the fires of this apocalyptic day have revealed each one of the consecrated class as being in his place, not only will there come more and more peace among the Truth people, but they will do a work of great prosperity. However, until the Great Company recognizes itself as such, it will not prosper in its work, as witnesses the failure of everything to 

The Bible Epiphany. 

73 

which it has turned its hand thus far. How glad we will be when conditions again become peaceful among God's people! And they will! 

‍

BEREAN QUESTIONS

(1) What, first of all, is the design of this chapter? Despite the non-appearance of the word Epiphany in our English Bibles, how does the matter stand as to the corresponding Greek word? How many times does this word appear in the Greek? What will help us in arriving at the meaning of this Greek word? What seven things will help thereto as to the words epiphaino and epiphaneia? 

(2) How is the word epiphaino formed? What is the force of each part of this compound word when combined? To what will this help? What is the primary meaning of epiphaneia? As a rule, to what does it refer? What will make this plain? With what will we precede the study of epiphaneia's six N.T. appearances? How is the meaning to shine brightly given to epiphaino in Luke 1:78? Acts 27:20? Tit. 2:11, 12? Tit. 3:4? What is apparent from the four passages just studied? 

(3) In what two senses is the word epiphaneia Biblically used? How does 1 Cor. 4:5 show this without using this word? How will the four passages giving the first sense be presented? How does 2 Tim. 1:9, 10 prove the first sense? To what period does this passage assign its epiphanizing? 

(4) What is the blessed hope of Tit. 2:13? How do Col. 3:4 and 1 John 3:2 teach this? What is not, and what is meant by the glory of God and Christ in Tit. 2:13? How do the cited passages prove this? What two things does Tit. 2:13 teach of our Lord's entire second stay on earth, as to an epiphanizing work? What does 2 Thes. 2:8 mean? What does it teach on our Lord's epiphanizing as to Antichrist? What does 2 Tim. 4:8 mean? What does it teach on our Lord's epiphanizing? What have we learned by this study of the four passages containing the word epiphaneia? 

(5) In how many passages is this word used in a slightly different sense? What is this sense? How in 1 Tim. 6:15 is the word epiphaneia translated? Why, in the first place, did not St. Paul in this passage not exhort Timothy alone? What parallel acts illustrate that certain ones beside Timothy are here exhorted? What in this passage 

The Epiphany's Elect. 

74 

proves that the word epiphaneia here means a period? In what capacities will our Lord do this, according to this passage? What do we call this period in English? What is the rendering of this passage in the I.V.? What is the first fact proving that there are periods in the Epiphany? The second? The third? The fourth? The fifth? The sixth? The seventh? What follows from these seven proofs? 

(6) What is the general teaching of 2 Tim. 4:1 as to the Epiphany as a period? How does the I.V. render 2 Tim. 4:1? What is the preferable pertinent rendering? To what periods of the Second Advent is the reference? What is a less preferable, but possible rendering of 2 Tim. 4:1? If the second rendering is preferred, what does it do to an opponent of the Epiphany as a period? Why is he not thereby helped? What is the reason for this reason? Why is the I.V.'s preferable rendering the better? Who are the dead of 2 Tim. 4:1? How is this illustrated by Matt. 8:22 and 2 Cor. 5:14? How does each of the cited passages prove that they will have their judgment in the Millennium? Accordingly, who are the quick [living] of 2 Tim. 4:1? How does the judging process proceed as to the judged? How does Matt. 25:31-33 show this? What do experience and observation since 1917 show on this point? Who else are being judged in the sense of being separated during the Epiphany, according to 2 Tim. 4:1? What two results follow their Epiphany judgment? What, accordingly, does 2 Tim. 4:1 teach as to the word epiphaneia? 

(7) How are the words epiphaneia and apokalypsis related in meaning? Why is this evident? What examples prove this? What do they not imply as to Jesus? What do they imply? What other sense has the word apokalypsis? How do the cited passages prove this? What is the special time for epiphanizing and apokalypsizing? How do the cited Scriptures prove this thought? To what do the three cited Scriptures respectively refer? How do three other Scriptures show that the Epiphany is the Time of Trouble and a time of trial? In what three ways is it proved that the epiphanizing or apokalypsizing is a gradual work? How do the cited passages prove this? What do we conclude as to the meanings of these words in both of their 

The Bible Epiphany. 

75 

senses? What went on from 1874 onward? What has been going on since 1914? When will it reach a climax? Why is the Time of Trouble emphatically the Epiphany, the Apokalypse? 

(8) What does the preceding discussion of 1 Tim. 6:15 and 2 Tim. 4:1 show? What two conclusions as to the meaning of the word epiphaneia are we warranted to draw? What results does the above study yield us? To what will these thoughts be helpful? 

(9) What will help to a better understanding of the word epiphaneia? On what are dictionaries a unit as to the meaning of the word parousia? How can this be seen? How do these versions show this as to the cited passages? What do their margins show? In what only two cases does the A.V. translate the word correctly? What does the word not mean? What does it mean? What does the best Biblical scholarship show on this point? How does 1 Thes. 5:1-5 prove this? How does Jesus show this in Matt. 24:37-39? How does He show this in the nearly parallel passage, Luke 17:26? 

(10) What is the first stage of the Second Advent called in the Bible? How do the other cited passages prove this? Why does this word also apply to the Epiphany? How do the cited passages prove this? Why does it also apply to the whole thousand years of Jesus' Second Advent? How do the cited passages prove this? What has been done by citing the three sets of passages in this paragraph? Why is this word applicable to all three stages of our Lord's second stay on earth? 

(11) What two activities of our Lord have marked the first stage of His Second Advent? From what passages do we conclude this? Why so? How do the cited passages prove the first of these activities? The second of these activities? What kind of brethren will then be delivered? How do the cited passages prove this? When, according to Luke 17:26-30, will the Epiphany come as the manifestation time for the Great Company? To what conclusion are the ablest Bible students coming? From what do they reach this conclusion? What does the author do with, and believe as to this conclusion? How do the cited passages prove this? How will God's watching people be favored as to this knowledge? 

The Epiphany's Elect. 

76 

(12) What is the third stage of Jesus' Second Advent? What is it called in the Greek? How does 2 Tim. 4:1 prove the answers to the two foregoing questions? Who made the Kingdom their theme? In how many N.T. passages does the word basileia occur? In what two senses? By what is it otherwise referred to? How do the cited passages of the first list prove that the militant, preparatory stage of the Kingdom is referred to in them? Of the second list prove that its glorious reigning stage is referred to in them? What conclusions do we draw from a study of these two sets of passages? What are the three stages of our Lord's Second Advent? Why is it important to keep these in mind? What are their mutual relations? 

(13) What did the Parousia and Epiphany do to one another? When did this begin and end? Why do we teach that the Parousia ended October 16, 1916? What occurred the next day further corroborating this? What was the difficulty with the Levitical leaders? 

(14) What period does the Epiphany cover? What two facts corroborate this? Prove this from the cited Scriptures. What event marked its beginning? Why? What is its exact length? 

(15) For whom was the Parousia? Why? For whom is the Epiphany? For whom is it not? What and for whom have the Priests to do now during the Epiphany? 

(16) What are our Lord's Epiphany works toward the world and the Church? 

(17) When and how did the separation of the world begin and progress? What is its present condition? What does this prove in re Jordan's two smitings? 

(18) What is the time relation of these smitings to the war? What has not since occurred? What was the purpose of these smitings? This purpose being attained, of what is there no further use? What conclusion should certain brethren draw from this? 

(19) What is the Lord's purpose in the division of the peoples? How is this purpose related to His second work for the world? When and how did some of the world learn of His presence? What was not, and what will be sufficient for all to learn this? Why will this be the case? 

(20) Explain 2 Thes. 1:7, 8 as a proof of this. How will the tribulation work the manifestation to the world? 

The Bible Epiphany. 

77 

What will be the character of His two Epiphany works toward the world? 

(21) What points of similarity is there between the Lord's Epiphany work for the world and Great Company? 

(22) What two pictures show the separation of the Lord's people? When did each one begin antitypically? What facts disprove a future first smiting of Jordan? 

(23) What three facts prove that the separation of God's people is an Epiphany work? Explain 2 Tim. 4:1 in detail. How does it prove that this separation is an Epiphany work? 

(24) Describe the present progress of this Epiphany work. What will its completion include? What conclusion can we draw from its present state? 

(25) What must be finished before the manifestation is made to the Great Company as such? Harmonize the fact that some, now in the Great Company, knew of His presence during the Parousia with the teaching that His manifestation to that class is an Epiphany work. 

(26) By what two means will the manifestation be made to the World and Great Company? Of what do the latter's instructions consist? Why will these alone not be sufficient? What will be added to complete the manifestation? Describe the past insufficient operation of both of these means? Why will more come? Explain, type and antitype, Benjamin's experience in Egypt. Describe the works of the Great Company, after their repentance, giving Scripture proof. 

(27) What two great events will follow the manifestation to them? Prove the answer. In view of these things what should we say? 

(28) What two things as to the meaning of the word epiphaneia (and apokalypsis) have been shown above? What did the P.B.I. editors endorse in the two first numbers of their two periodicals? What did they repudiate in 1920? What did they claim? What did they one-sidedly quote to prove their changed view? How does the quotation from Our Lord's Return, p. 39, refute their changed view? 

(29) Who else misuse our Pastor's writings in the same way? What do they allege of us? How does their guilt therein compare with that of the P.B.I. editors? Why is 

The Epiphany's Elect. 

78 

this so? What should they (and all others) first do, before attempting to teach others? Else what will result? What should be said, if they were careless as to our printed and oral teachings on the subject? What is the likelier explanation of their course? What has been going on ever since 1874? How does the pertinent citation prove this as our Pastor's thought? What has additionally set in? What two kinds of proof exist thereon? In what order will they be presented? 

(30) What identification is made in the quotation above from Our Lord's Return, p. 39? With what does the Great Tribulation begin, proceed and culminate? By what is each of its stages accompanied? How do the cited passages prove this? To whom will our Lord manifest Himself in the Great Tribulation? As what? How do the cited passages prove this? During what period is this manifestation time? How do the cited Scriptures prove this? What follows from these two facts and their Biblical proofs? How do the cited passages prove that the Time of Trouble began with the World War? What follows from this? What, accordingly, proves that we are in the Epiphany? 

(31) What is the second sign-prophecy proving that we are in the Epiphany? What work does the judging process do on the judged? How does Matt. 25:31, 32 prove this? When is Adam's dead race to be judged? How do the cited passages prove this? When are the fallen angels, also the new creatures to be separated? How does 2 Tim. 4:1 prove this? What would follow, if it can be proved that the Church of the Firstborn is being separated into its two classes? From the standpoints of what three figures can this be shown? How does Mal. 3:2, 3 prove this by what it says on the Lord's Parousia design as to new creatures? On His Epiphany design as to new creatures? Why will such separations follow? What will result as to the two classes among the sons of antitypical Levi? What, accordingly, are we shown in Mal. 3:2, 3? What follows from this? What do we, accordingly, see on all hands? How do some of the Epiphany saints stand as to the Great Company? How will the rest of them later stand? How do the Levites stand toward these? What illustrates this? What does this fact set forth? Into how many general 

The Bible Epiphany. 

79 

groups are the Levites divided? What are these? What kind of experiences marked the pertinent separations? What results therefrom? How do the cited passages prove this? What conclusion is to be drawn from this sign-prophecy? 

(32) From what other feature of this sign-prophecy does this conclusion follow? In what does this picture center? What results from this viewpoint? What facts prove the taking of the pertinent power from the one by the other class? Where are these matters detailedly treated? What does the pertinent figure prove? By what third figurative transaction is this separation shown? Where will details thereon be given? Why is this an Epiphany work? How does 1 Cor. 3:11-15 show this? What conclusion should be drawn from the three figures studied in this and in the preceding paragraph? 

(33) What third sign-prophecy proves that we are in the Epiphany? How did this division manifest itself before the World War? What effect in each country did the World War have on this division? What two things reopened this division? What is a present danger? What does this prove as to antitypical Jordan? What kind of a work is that just described? Why so? What conclusion is to be derived therefrom? 

(34) What fourth sign-prophecy proves that we are in the Epiphany? What has already been shown as to antitypical Jehu? As to antitypical Hazael? What additionally was there shown of antitypical Jehu as to antitypical Jehoram and Hazael? To what do these three correspond in Rev. 16:19? What do we find as to world-wide conservative labor in relation to radical labor? Into what will conservative labor be swept? What is proved by the existence of the three above-mentioned parties? How so? 

(35) What is the fifth sign-prophecy proving that we are in the Epiphany? Before what could the Youthful Worthies not be manifested as a class? Why not? What does the Gideon type in Judg. 7:25—8:1 show on this point? Since when have these complaints been increasingly heard? What follows from the fact that the Youthful Worthies are now manifest as a class? 

(36) What is the sixth sign-prophecy proving that we are in the Epiphany? How long was that Servant as such 

The Epiphany's Elect. 

80 

to function? How do the cited passages show this? Who, according to the Bible, was to function after him? How does Matt. 24:45-51 show this? What happened according to this prophecy? In what three ways did J.F.R. sin? As what did these three deeds manifest him? What is proven by his coming into his pertinent activity after that Servant's work was finished? 

(37) What is the seventh sign-prophecy proving that we are in the Epiphany? How so? What preceding battle proves the same thing? How so? What third fact proves it? How do the cited passages prove it? What conclusion follows? Along what lines is antitypical Gideon's Second Battle fought? Of what is it, accordingly, a proof? What does the fulfillment of the foregoing seven sign-prophecies prove? 

(38) What other things prove that we are in the Epiphany? How many of such will be given here? What is the first time-prophecy proving that we are in the Epiphany? When did the scene at Bethel antitype? What Biblical thought opens the length of the day of 2 Kings 2:3? How does the cited passage prove this? What are we told in 2 Kings 2:3? At what time does its antitypical day end? What had by then occurred? When did it begin? In fulfillment of what? What kind of a separation was it? When was it complete? What follows from this fact? Why? 

(39) What is the second time-prophecy proving that we are in the Epiphany? When and by what did the hour of temptation begin? When did it end? Of what kind of a day was it an hour? What was its design? What would it by its end determine? What decision was not reached during the Parousia? When would it have to be reached? 

(40) What measurement of the Great Pyramid corroborates this time prophecy? How does it do so? What date does this measurement point out as that of the Great Company's manifestation separate from the Little Flock? How as to representation was the separation made? What occurred within the following nine months? What conclusion results therefrom? What fact is to be noted in connection with the foregoing ten proofs? With what does this fact well accord? What do the foregoing ten proofs not exhaust? Why will others not be presented here? What will a proper study of these proofs imply? What 

The Bible Epiphany. 

81 

will happen to those not having such an appreciation, and those having it? What will they declare? 

(41) What will be here examined? Which of The Dawn's two expressions will here receive attention, as more clearly stated? What does this statement insufficiently present as the meaning of the word epiphaneia? Whose and what true definition does it attack as erroneous? What sophistry does it set forth as to the alleged self-evident meaning of the word parousia? To what does it limit the use of the word epiphaneia? What kind of use does it make of a quotation from the booklet, Our Lord's Return? 

(42) How should such use be designated? In how many senses did our Pastor, in harmony with the Bible, understand the word parousia to be used? What was the first of these? How do the cited passages prove this? What was the second of these? How do the cited passages prove this? What was the third of these? How do the cited passages prove this? What do the above citations include? What do they prove The Dawn to have lost? What, accordingly, does it repudiate? What two things does it imply thereon? How many senses does the Bible teach on the word epiphaneia? How is the period sense proven by the A.V. rendering of 2 Tim. 4:1? How does the I.V. show this as to 1 Tim. 6:15? How is the bright shining sense proven by the four cited passages? Why is this period called the Epiphany? How is the period since 1914 marked in this respect? What do the above-cited six passages, as the full number of the occurrences of the word epiphaneia in the Bible, prove as to our Pastor? As to The Dawn? 

(43) What two misrepresentations are especially implied in The Dawn's thought as to our Pastor's pertinent view? Of what trickeries was it guilty therein? To palm off what errors? What proves that The Dawn misrepresented him thereon? What is the first pertinent quotation from the booklet, Our Lord's Return? The second? The third? The fourth? The fifth? The sixth? The seventh? The eighth? The ninth? The tenth? The eleventh? The twelfth? The thirteenth? 

(44) How does the proof thereon read in Z '14, 252, pars. 6, 7? 

The Epiphany's Elect. 

82 

(45) How does the proof thereon read in The Bible Students' Monthly, 1914, No. 1, p. 1, last two pars. and p. 2, par. 1? 

(46) What do these fifteen quotations from our Pastor's writings prove? Of what does this prove The Dawn guilty? 

(47) On what have questions come to hand? What do they imply? How do the cited passages prove the Epiphany to be a period? How many of such seasons will it have? How many are already wholly or in part in the past? How many more, not already mentioned, will it have? What must be done with the questions? With what will the next one end? What will follow the period of the good Levites' manifestation? 

(48) What is the Epiphany sometimes called? How do the cited passages prove this? What is the Parousia sometimes called? How do the cited passages prove this? Accordingly, what are these two periods separately and together called? How will these facts help us to prove that the Epiphany is a period of forty years? What inference is suggested, as based on the Parousia's lapping for two years and one month into the Epiphany? 

(49) What does this not necessarily imply? Why not? Why are we assured that the Little Flock's deliverance tarries for many years yet? What two thoughts kept in mind will help us to see that the Epiphany will end before the deliverance of the Great Company? What do the lapping of the Parousia into the Epiphany and of the latter into the Basileia suggest as to when the Gentiles will recognize the established Kingdom? What does the devotion of nearly 42 years in service for the sealing of the Elect suggest as to the duration of the service of sealing the Great Company? What will probably soon follow? How long after 1956 until the Gentiles will recognize the Kingdom? What will thus be seen? Why? What may we later expect? How, accordingly, should we speak when discussing this subject? In the meantime, how should we express ourselves? What course should we pursue herein toward those not in the Parousia Truth? Those in the latter, but not in the Epiphany Truth? 

(50) What Scriptural authority have we for holding that the expression, the days of the Son of Man (Luke 17:22, 26, etc.),

The Bible Epiphany. 

83 

are two periods only? What bearing have vs. 26, 27 on this question? Why? What are the points of comparison in the two sets of periods? What bearing has the expression "days" in vs. 26, 27 and the expression "day" in v. 30 on this question? What conclusion do we, accordingly, draw? What other considerations, based on v. 30 and v. 22, throw light on the question? What four reasons give this light? What, then, is the Biblical authority for our answer to the question under discussion? 

(51) In how many and in what senses is the expression Time of Trouble, used? How are the special trouble period and the Epiphany related? What is here purposed to do as to their identity? What proof will be first offered? What passage proves this? What has just been proven as to the Parousia and the Epiphany as being called days? How does Luke 17:30 prove that the Epiphany is its day? What does a comparison of vs. 30 and 29 prove? What do Sodom, its destruction and its day type? With what did Christendom's and the Nominal Church's destruction begin? What follows from this? When and with what did the Epiphany begin? What will next be proven? 

(52) Through what does Matt. 26:64 prove that the Epiphany will proceed? How does it prove this? When will the present powers of spiritual control be completely destroyed? When out of existence? In what does our Lord reveal Himself as present to the clergy? What, accordingly, does this passage prove? What of the nominal church's destruction did the World War accomplish? In what will it progress and be completed? What as identical does this passage treat? 

(53) What is the teaching of the next passage to be quoted? Of what, in general and in particular, does 2 Thes. 1:7, 8 treat? How is this proven? How do the quoted passage and cited passages on Jacob's Trouble prove this? What does Zech. 12:9, 10 prove to be the time of Jesus' revealing Himself to the Jews? What do these two verses prove? 

(54) What have we proven by the above-discussed passages? What results from this? What do these Scriptures show as to the character of our Lord's epiphanizing Himself? What other kind of proof passages will now be discussed? How does 2 Tim. 4:1 prove the Epiphany and 

The Epiphany's Elect. 

84 

the Time of Trouble to be identical? What do other Scriptures indirectly prove of the Epiphany and post-World-War trouble features? How does Mal. 3:2, 3 prove this indirectly? How does 1 Cor. 3:12-15 prove the same thing? How does Matt. 7:26, 27 prove this? 

(55) What as to our Lord's revealing Himself do all the passages discussed foregoing prove? During what did it have its small beginnings? What examples prove this? What has experience to say on this matter? 

(56) How does 1 Tim. 6:14, 15 imply the progressiveness of the Epiphany work? How does our Lord now manifest Himself? In what will it culminate? How does Col. 3:4 prove this point indirectly? To what part of the Epiphany does this passage especially apply? What does it teach of the entire Church's whereabouts by the end of the Epiphany? How is this thought of Col. 3:4 on the progressiveness of the Epiphany work reinforced by 2 Tim. 4:1? How did our Pastor emphasize this climax? 

(57) What will be quoted in corroboration of the above teaching? What should be noted as to these quotations? What two things must be kept in mind, if the quotations are to be properly construed? What was the character of our Pastor's Truth thoughts? In what form have some of these quotations been used? 

(58) What is the quotation from O.L.R. (Our Lord's Return), p. 17, pars. 1, 2? How does it identify the Epiphany and the Time of Trouble? What is the pertinent quotation on page 18? How does it show the same identity? 

(59) What is the quotation on p. 20, par. 1 and p. 21, par. 1? How does it prove the identity of the Epiphany and the Time of Trouble? What is the quotation from p. 39, par. 1? How does it prove the same identity? 

(60) What is the quotation from Z '14, 252, col. 2, par. 1? How does it prove the same identity? 

(61) What is the quotation from, What Pastor Russell Said, p. 97, pars. 5-7? How does it show the same identity? 

(62) What are we warranted in concluding from our study? From what source? From whose corroboration? In what are we? What is in our midst? 

(63) What is the last special period of the Gospel Age? How long, accordingly, will it last? Why is this true? What follows as to the Church's Epiphany work from the 

The Bible Epiphany. 

85 

fact that it is a part of the Gospel Age? What, accordingly, will and will not the faithful Church now do in relation to its Parousia work? How would we summarize the Church's pertinent work? To what work will our present study be limited? What is its foundation? What results from this? Why should this be repeatedly emphasized? What is the relation of the Epiphany Truth to that of the Parousia? Accordingly, what should not weary the brethren? Why not? 

(64) What will be necessary for faithfulness to the advancing Epiphany Truth? Why so? In what respects will such faithfulness exercise itself? What will result from our doing these things? What study should engage our attention now? How in relation to the Parousia Truth? How can our Parousia studies be continued? What other careful study is suggested? Accompanied with what? Why is this recommended? What pertinent course has been followed in the Epiphany classes? What answers were given to pertinent inquiries? 

(65) Having learned the Epiphany Truth what next is our privilege? To whom in general? In particular? Why? What similarity marks the effects of the Parousia Truth and the Epiphany Truth? How should the Epiphany Truth be presented? What are we in all cases to assume? How are we to act accordingly? Until when? What does revolutionism manifest in new creatures? What qualities should mark our course to all? When should we use severity? How much of it? By what methods should we spread the Epiphany Truth? 

(66) What should be done in dealing with Youthful Worthies? Why? Why are they liable to discouragement? What is proper to do toward those who consecrated since Sept. 16, 1914? How should this thought be given them? What does the poem on the title page of the Poems of Dawn teach on this subject? What in this connection is a part of the Priests' privileges? With what should we seek to enlighten them? Along what lines should we proceed therein? With what goal in view? 

(67) How should our course toward the unclean Great Company differ from this? Why so? How will this course be started and proceed? What will faithfulness to the Lord force upon us as to the unclean Great Company? 

The Epiphany's Elect. 

86 

Wherein is the Scriptural severity implied? How does the picture of Azazel's goat show this? When tied to the tabernacle's door? While free from it? With what do the high priest's counter-jerks correspond? The leadings, apart from jerks? 

(68) What does the word Azazel mean? Who is Azazel? For what does he use the Great Company? What does the High Priest do oppositionally? With what? How do the participating ones feel toward their mutually antagonistic courses? By what else is the pertinent severity shown? How does this hurt? What is the shaving, type and antitype? What are the relations of the High Priest and the Levites to the shaving? What does the sprinkling with the water of separation type? How is the shaving done? Why? Who should not be blamed therefore? What will the under-priests continue to do in this matter? How long? When will the Levites appreciate this work? 

(69) What has the Church not lost as to the witness to the world? Despite what? What privilege may individual members of the Church exercise as to "reproving"? Under what special circumstances? Whose special work is this now? By what methods may the Church do this? What prevents our doing much of such work now? For how long? Then what will the Church do? By what means? What proves this? 

(70) What will come after the apocalyptic fires of this day have revealed each one of the consecrated in his class? Until when will the Great Company not prosper in its work? What shows its present lack of prosperity? How will we feel after peace is restored among God's people? 

‍