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


Gabriel here tells of the 70 weeks is involved in, and supplementary to the vision of the 2300 days. Again we remark, this unanswerably proves that the 2300 days are 2300 years, and thus disproves J.F.R.'s applying them as 2300 literal days connected with his movement. Gabriel's so encouraging Daniel types the five involved brothers' encouraging Bro. Russell to study what they were about to present to him.


(40) We will now set forth briefly the parallels in the time order as these five brothers brought them to our Pastor's attention. It was Bro. Barbour who first, in the Summer of 1876, brought the parallel dispensations to Bro. Russell's attention, giving him five of the parallels. He paralleled the preliminary too early First Advent movement with the preliminary too early Second Advent movement under William Miller from 1829 to 1843, when the brethren first expected Jesus' Second Advent. Then he paralleled Gabriel's announcement of Jesus' begettal and birth to Mary, Jan., 2 B.C., which was misunderstood to be that of the First Advent, with Bro. Miller's getting the thought in Jan., 1844, that the Second Advent would occur the coming Fall. Then Bro. Barbour paralleled the premature First Advent, Jesus' birth, Oct., 2 B.C., with the premature Second Advent, Oct., 1844. The reasons that first Oct., 1843, and then Oct., 1844, were the dates suggested by Bro. Miller for the Second Advent were: (1) that he was uncertain as to whether to begin the 1260 days with the Ostrogroths' being compelled to raise the siege of Rome, 538, or with the overthrow of the Ostrogothic kingdom in Italy in 539; and (2) that he began the 1290 and 1335 days thirty years earlier than the 1260 days. Fourthly, Bro. Barbour paralleled the real First Advent, Oct. 29 A.D., Jesus' anointing at Jordan—"Messiah (anointed), the Prince" (v. 25)—with the real Second Advent, 1874. Then, finally, Bro. Barbour gave the parallels of Jesus' resurrection, 33 A.D., and the Church's resurrection in



1878. A second brother, not yet certainly known to us, gave Bro. Russell the thought that, as until Oct., 36 A.D., special favor was limited to Israelites, but from then on it went out also to Gentiles, so until Oct., 1881, special favor was limited to Church members, but from then on would go out also to some outside the nominal Church.


(41) The next important and most detailed additions given to the parallels came through Bros. John and Morton Edgar, especially through the former. Some of these were first published in Z '05, 179, etc., and then in the 1906 Convention Reports, and about all of them in Vol. II of The Great Pyramid Passages. They gave Bro. Russell (and the Church) more on the parallels, including the Parallel Dispensations, than did any other part of antitypical Gabriel. The following are a few of the more important of these; the others can be gotten from the publications just referred to. They paralleled Zerubbabel's laying the temple's foundation in 537 B.C. with Marsiglio's laying down certain truths for the foundation for the Church in 1309 A.D.; Zerubbabel's renewing the work on the temple in 522 B.C. with Marsiglio's writing his famous book, Defensor Pacis (Defender of the Peace), which to this day is the strongest refutation of the papal theory of Church government, and is a remarkable setting forth of the Truth on Church government; Zerubbabel's four years' work in completing the temple, 522-518 B.C., with Marsiglio's four years' activity, 1324-1328 A.D., along the lines laid down in his Defensor Pacis. Next, they paralleled Ezra's reformatory work in Israel, begun in 468 B.C., with Wyclif's reformatory work, begun in 1378 A.D. This they followed with the paralleling of Nehemiah's building Jerusalem's walls, 455 B.C., with John Huss' strengthening the powers of the Church in 1391. These are only a few among many of the parallels that they brought out. Their charts, including those treating of the various



parallels, may be found in the Berean Bible, as well as in the writings above referred to. All these they brought to Bro. Russell, who approved of them.


(42) The fifth brother, beginning with the Fall of 1903, brought out a number of parallels. The first of these was in the form of a correction and of an addition. Earlier than 1904 the editions of Studies, Vol. II gave 70 as the Jewish reaping's end; but as this would have made the Jewish reaping last 41 years (70-29 = 41) this matter was corrected to dating its end as of 69 A.D. While all the figures thereon were not corrected in Studies, Vol. II, par. 2 was added to page 245, making the correction. This correction led to fixing Oct., 1914, as the parallel to 69 A.D., as the end of the reaping, whereas previously Bro. Russell held, on the basis of a paper measurement in the Pyramid, that the Church would leave the earth in 1910. However, a clear-cut distinction between the end of the reaping and the end of the garnering did not begin to set in until 1912, when Bro. Russell began to get his eyes open through this distinction to the fact that the Church would not leave the world by 1914. Additionally, the correction from 70 to 69 A.D. became the occasion for Bro. Russell's in 1904 seeing that the trouble would not end, but would begin in 1914 (Z '04, 197-199; 229, 230). In 1910 this fifth brother brought to Bro. Russell's attention the fact that he was the parallel of the Apostles, and that in the parallel Harvests their activities and his paralleled. Some of these parallels were brought out in Studies, Vol. III, 404-410; D.v., others of them will be brought out later, perhaps in another volume of this work on our Pastor. In Sept., 1915, this fifth brother brought to our Pastor a very large number (at least 25) of wrath parallels that occurred that year in the campaign of Von Makenzen against the Russians, which in its preparatory stages began in April, 1915, and as a campaign ended in Sept., 1915. At the same time he pointed out to



Bro. Russell five future parallel events, all of which were duly fulfilled, three of them in 1918. See Studies, Vol. II, 382-394. As to those of 1915, as paralleling those of 70 connected with the siege of Jerusalem: Taking the lunar dates and their connected events from Josephus as these were connected with the siege of Jerusalem, he found parallels, and that by anticipation, in the fightings on the eastern front in the Spring and Summer of 1915, exactly to a day lunar time, 1845 years after the parallel fightings at Jerusalem in 70 A.D. In these events the Romans and the Central Powers were parallels and the Jews and the Allies were parallels. Whenever the Romans received checks from the Jews in their Jerusalem siege the Central Powers received setbacks from the Allies exactly 1845 years later to a day lunar time; and whenever the Romans gained victories over the Jews the Central Powers gained victories over the Allies exactly 1845 years later to a day lunar time. All of the above-stated facts on the parallels prove that in the pertinent activities of the five above-mentioned brothers we find the antitypes of Gabriel's activities as set forth in Dan. 9: 21-27.


(43) We now come, in Dan. 10-12, to Daniel's last and greatest vision. As heretofore, we will pass by their prophetic parts and limit our attention to their typical parts, in harmony with the purpose of this chapter to set forth Daniel typically and antitypically. To understand the antitypes of Daniel's prostrations in Dan. 10, it is necessary for us to keep in mind Bro. Russell's early hostile attitude toward time prophecy. Daniel's three weeks' mourning (v. 2) types, we believe, the seven years' (1868-1875) distress of Bro. Russell through not appropriating to himself the joys coming from an understanding of prophetic time; for here the facts prove that three days stand for a year, since Daniel's abstinence from food during those three weeks (v. 3) types Bro. Russell's abstinence during the involved seven years from appropriating the Scriptural



teachings on prophetic time, especially as it relates to our Lord's Second Advent. Daniel's not anointing himself during these three weeks (v. 3) types Bro. Russell's not receiving the particular features of the graces developed by such prophetic time truths. We are not to infer this to mean that during those seven years our Pastor received no truths; for we have already seen that he received much new Truth during those times. Rather, as the connection shows, Daniel is here used to type him only in relation to prophetic time and prophecy connected with prophetic time. That he was during that time receiving certain secular truths is evident from the antitypical teachings of v. 4; for the river Hiddekel (sharp, stern voice, or sound), as a comparison of Dan. 12: 5-7 and C 64, par. 5—68, par. 1 shows, types the sharp, stern truths that came out of the serpent's mouth. Satan poured them out through men like Montesquieu, Helvetius, Voltaire, Rousseau, D'Alambert and Diderot, the Encyclopedia of the last two mentioned, for which all six and others wrote, and the individual publications of the first four, being the main literary expressions of these sharp stern truths. In their writings the rights of man, which were later forcibly expressed during the French Revolution, were maintained with super-human ability and eloquence, as the Divine right of kings, clergy and aristocracy were attacked with unanswerable power. Against the Romanist Church Voltaire cried out, "Crush the infamous wretch!" and Diderot shouted, "The world's deliverance can only come when the last king has been strangled with the entrails of the last priest!" Bro. Russell thoroughly believed and stood for the truths set forth by these six men; and this is typed by Daniel's standing beside the Hiddekel at the time the vision was vouchsafed him. Moreover, during those seven years, as shown above, he received many religious truths; but during that time he did not receive any prophetic time truths. Dan. 10: 4-19 shows typically



in what condition he was as he was about to receive and was beginning to receive them, which condition we showed above, apart from this type.


(44) Daniel's lifting up his eyes in this vision and beholding a certain man (v. 5) represents Bro. Russell's giving his attention in study to an antitypical "certain man." The "certain man" who appeared to Daniel seems to be Gabriel, though this is not expressly stated; yet, the latter's being used to give former revelations to Daniel, coupled with the fact that he is distinct from, and inferior to Michael (vs. 13, 21; Dan. 12: 1), seem to make this practically certain. This "certain man" types Jesus in this chapter, while Michael in this chapter types God, who is Christ's superior, even as Michael was Gabriel's superior (v. 13, margin). That Gabriel here types our Lord appears from the similarity of the symbolic description of Gabriel in vs. 5, 6, and that of our Lord in Rev. 1: 13-15. The linen garment (v. 5) represents our Lord's righteousness and priestly office. The loins girded with fine gold of Uphaz (a corruption of the word Ophir, meaning fruitful, abundant) symbolizes our Lord's preparedness to perform the Divine service fruitfully. His body (v. 6) being like beryl (a mistranslation of a word that means chrysolite) represents the clarity of the Truth that Jesus gives. His face being like lightning (v. 6) symbolizes the brightness of the Truth (2 Cor. 4: 6) that Jesus brings. His eyes being like lamps of fire (v. 6) symbolizes the brilliance of Jesus' insight into the Truth. His arms and feet being in color like polished brass (v. 6) represents that Jesus' ability to serve and his conduct, character, were crucially tested and perfected by sufferings. And the voice of his words being like the voice of a multitude (v. 6) symbolizes the fact that Jesus' messages are given through His people, who are many. Daniel's alone seeing the vision (v. 7) types Bro. Russell alone of his then associates seeing the particular truths



involved; for Bro. Russell's becoming interested in prophetic time had the effect of frightening away from him members of the Bible class to which he then (in 1876) belonged, they thinking that he was going wrong. They had even looked askance at his view of Jesus' being since His resurrection a Spirit, and that He was in His Second Advent to come invisibly; and when he added interest in prophetic time to these, fearing that he was going to an extreme into error they forsook him, as typed by Daniel's companions (v. 7) in fear fleeing from him.


(45) Daniel's being left alone (v. 8) types Bro. Russell, forsaken by his former associates, being compelled to be the only beholder of the antitypical vision and temporarily the only understander of its meaning. Daniel's being at the vision's beginning with no strength (v. 8) types Bro. Russell's being strengthless on prophetic time at the time the Lord took him in hand to reveal it to him. Daniel's comeliness (hadar here is the same word as is rendered comeliness in Is. 53: 2; hauteur) being turned into corruption—decay—types Bro. Russell's despising spirit toward prophetic time passing away. This had its beginning while he was reading the article in The Herald Of The Morning in Jan., 1876, as mentioned above. Daniel's retaining no strength (v. 8) types Bro. Russell's not retaining the strength that he thought he had had against prophetic time. Daniel's hearing Gabriel's voice (v. 9) at this stage of the vision represents Bro. Russell's reading the prophetic time teachings of the above-mentioned article. Daniel's being in a deep sleep (v. 9) types Bro. Russell's being in a deep sleep on prophetic time at the beginning of the reading of that article. Daniel's face being toward the ground at the time (v. 9) types the earthly-mindedness of Bro. Russell's pertinent view on prophetic time at that time. The hand that touched Daniel (v. 10) types Bro. Barbour's, by that article, being used by Jesus for arousing Bro.



Russell's interest in prophetic time. Daniel's being raised by that hand and being set on his knees and the palms of his hands (v. 10) types Bro. Russell's being given enough strength of faith toward prophetic time by Jesus through Bro. Barbour's article to take a half proper stand toward it. Gabriel's telling Daniel that he was greatly beloved (v. 11) represents Jesus giving Bro. Russell the assurance that he was greatly loved by God. Gabriel's encouraging Daniel to understand his words (v. 11) types Jesus' encouraging Bro. Russell to understand the time features and other prophetic features that were about to be revealed to him. Gabriel's encouraging Daniel to stand upright (v. 11) types Jesus' encouraging Bro. Russell to take a proper stand toward prophetic time as against the improper position (face toward the ground) that he had hitherto been maintaining toward it. Daniel's taking tremblingly an upright position (v. 11) types our Pastor, amid misgivings, taking a proper stand toward time prophecy, i.e., taking a convincible interest in the subject—one open to conviction under sufficient proof—though this was tremblingly done, in the fear of being misled into mistakes, as he recognized that prophetic time had been erroneously used.


(46) Gabriel's further encouraging Daniel against fearfulness (v. 12) types Jesus' further encouraging our Pastor not to fear a proper use of prophetic time. Gabriel's telling Daniel that God had heard his heart's desire to know the Lord's ways from the beginning of his 21 days' fasting and prayer, and had then set forth Gabriel to instruct Daniel in the pertinent matters (v. 12) types the assurance that already in 1868, when Bro. Russell took the firm stand not to believe anything to be a part of the Divine revelation, if it contradicted God's character, God had taken a responsive attitude toward his prayer for Truth and had commissioned Jesus to come to his assistance. And as Gabriel had come forth (v. 12) to that end, so Jesus had come



forth to help Bro. Russell in the pertinent matter. The prince of the kingdom of Persia here (v. 13) types Satan. As this prince resisted Gabriel's coming to Daniel's assistance 21 days, so had Satan resisted Jesus' efforts to give Bro. Russell the needed help on prophetic time for the seven years: 1868-1875. This raises the question, How could Satan have resisted our Lord so long in this matter? This will become clear when we remember that the Lord does not give the Truth coercively and irresistibly to His servants, but personally, educationally and persuasively, as is befitting to be done to free moral agents. By what means could Satan so long resist Jesus' giving Bro. Russell the pertinent light? Especially through two things: (1) Bro. Russell's deep-seated prejudice against time prophecy and (2) the mistakes that the Adventists had made in their use of time prophecy. As pointed out above, such mistakes were made as to the destruction of the universe in 1843, 1844, 1873 and 1874, as well as in making the forecasts for those years that Christ would come in the flesh. It was through these two things that Satan could for so many years resist our Lord's efforts to enlighten Bro. Russell on prophetic time. But Jesus, as a Master Tactician, made His approach gradually to the citadel of Bro. Russell's unbelief, taking by strategems its outposts, one after another, through gradually enlightening him on preparatory truths until by Jan., 1876, Bro. Russell had received enough of such preparatory truths as resulted in Jesus having in His possession every outpost of this symbolic citadel; and thus Jesus was ready to make the final assault, which He did during the first nine months of 1876, and which resulted in complete victory in the capture and razing of the citadel of unbelief in prophetic time in Bro. Russell's heart.


(47) The clause (v. 13), "Michael, one of the chief princes," should be rendered, "Michael, the first of the chief princes," as the margin, Young, etc., show. This



is evidently correct, for Michael was the Logos, our prehuman Lord, who was the chief and firstborn of all God's creatures (Col. 1: 15-17). Since here Gabriel types our Lord, Michael, Gabriel's superior, evidently here types God, who is the only being superior to our Lord in His prehuman-and post-human existences. Michael's being the only one supporting Gabriel (v. 13) types God as the only being who helped our Lord against Satan in Bro. Russell's favor at the time antitypical of the 21 days, i.e., from 1868 to 1875. Gabriel's remaining with the king (the Syriac and Septuagint read king here) of Persia in resistance types our Lord's seven years' resistance of Satan's effort to keep Bro. Russell blind on prophetic time. Another reading that Ginsburg says is the correct one for the last clause of v. 13 is: "I left him (Michael) there with the king of Persia." This would seem to type that Jesus left off resisting Satan and left God to handle Satan with pertinent matter, while Jesus came to Bro. Russell's help. But such a thought does not seem to fit the antitypical setting; for Satan's resistance had already been overcome except in its last stage, which Jesus overcame during the first 9 months of 1876. As Gabriel assured Daniel (v. 14) that he had come forth to acquaint Daniel with what would happen to his (i.e., God's real, not nominal) people in the latter (literally, last one of the) days (the Gospel Age, as the last day or Age of the second world, is meant) (Heb. 1: 2—Diaglott, A.R.V.), so Jesus assured Bro. Russell that He had to come to him to show him what happened to the Lord's people during that same Age and what would happen to them at its end. People who are ashamed turn their faces toward the ground and maintain silence. Thus Daniel felt a sense of shame coming over him and, accordingly, hung his head and was silent. It was a sense of shame at his unworthy attitude for years toward prophetic time that antitypically came over Bro. Russell after he had thought considerably over the contents



of the article that aroused for the first time his interest in prophetic time. Thus, so far, Dan. 10 describes antitypically Bro. Russell's experiences on prophetic time up to some time after he had read and studied the article in The Herald Of The Morning on the Second Advent probably being then present.


(48) V. 16 introduces another step in his progress on prophetic time. It will be recalled that we stated above that as a result of his study of the pertinent article Bro. Russell entered into correspondence with Bro. Barbour on Truth matters, particularly with reference to prophetic time in its relation to the Second Advent. It is to this episode that vs. 16, 17 refer typically; for it was through this correspondence that the Lord helped him, as is described typically in these verses. The one like unto the sons of men

(v. 16) here types Bro. Barbour. It was his teachings through his correspondence with Bro. Russell that showed the latter that Bro. Barbour was, from his viewpoint of the Lord's presence, more and more coming into harmony with Bro. Russell's teachings on the object and manner of our Lord's return. And by so doing he touched (v. 16)—came into helpful harmony with Bro. Russell's verbal and written teachings—symbolic lips. And it was this thing, typed by the touching of Daniel's lips, whereby Daniel was made to speak (v. 16), that Bro. Russell was so far recovered from his sense of shame as to be able to speak out the truth on his feelings of sorrow and weakness (v. 16) due to his wrong position on prophetic time, even as in the type Daniel by the touch was enabled to speak forth his feelings of sorrow and weakness by reason of the vision. As Daniel felt and expressed (v. 17) his sense of weakness and unworthiness to the degree that he could hardly speak or breathe in the presence of Gabriel, so as our Pastor considered his pertinent course and the Lord's goodness in helping him out of his error, it



made him feel too weak and unworthy to speak to Jesus for his wrong position on prophetic time.


(49) But as for a third time one looking like a man touched Daniel and strengthened him (v. 18), so, as the third stage of the Lord's helping Bro. Russell on the pertinent subject, He arranged that during the Philadelphia studies of Bro. Russell and Bro. Barbour the latter should give the former, through a thorough exposition of prophetic time, the final help that straightened him out on that subject. Thus the three stages of progress that Bro. Russell made on this subject are typed in this chapter: the first stage in v. 10, which was the arousing of Bro. Russell's interest by the article on the subject in The Herald Of The Morning, Jan., 1876; the second stage in v. 16, being the increase of that interest, with concomitant knowledge through the correspondence of the two; and the third stage in v. 18, through the study of the implied subjects together in Philadelphia during the Summer of 1876. Gabriel's again encouraging him (v. 19) types our Lord's continuing to encourage Bro. Russell. By heredity our Pastor, lacking self-esteem, was dissatisfied with himself and had almost no self-reliance; and this is well typed by the answers that Daniel gives in vs. 16, 17. This fact, combined with the fact that he recognized that his position on prophetic time had been an erroneous one, naturally tended to discourage him, hence the need of the encouragement typed by that given Daniel in v. 19. As it must have greatly encouraged Daniel to be reassured by Gabriel that he was greatly loved by God; so, too, it must have been very refreshing to the discouraged heart of Bro. Russell at that time to receive the assurance from Jesus that God greatly loved him. Perhaps John 16: 27 and like Scriptures were brought to his attention.


(50) Refreshing must have been to him the encouragement typed by the words of v. 19: "Fear not! Peace be unto thee! Be strong; yea, be strong!"



Doubtless in addition to the Scriptures that our Lord brought to his attention, providential acts must have been combined with these words, whereby comfort was poured into Bro. Russell's heart. As Daniel was comforted and strengthened by the pertinent typical words (v. 19), so was Bro. Russell by their antitypes Scriptures and providences. Like a plant that is drooping for want of moisture and sunshine, and that is revived by receiving these, so his drooping heart was comforted and strengthened by these Divine assurances. And as Daniel gratefully recognized the help and was by it enabled to ask Gabriel to speak on, so Bro. Russell gratefully acknowledged the help and was strong enough to desire the Lord to go on with the manifestation of the Truth to him. Gabriel's asking Daniel whether he understood why he had come to Daniel (v. 20) seems to be intended to deepen in Daniel's mind the sense of the importance of the revelation about to be made. So, antitypically, the Lord sought to deepen in our Pastor's mind the sense of the importance to be attached to the Truth about to be communicated. It will be noted that from here on (v. 20 to Dan. 12: 5) Gabriel is the revealer of prophecy. We believe, antitypically, Jesus, and not others as in the cases of Dan. 8 and 9, is typed by Gabriel, to bring out by contrast the following thought: that whereas in those chapters all the antitypical light was given by the Lord through fellow servants only to Bro. Russell, in chapters 10-12 the Lord gave some of it to him through fellow servants and the rest of it through enlightening his mind directly without human instrumentality. Since, as it will be noted, Dan. 10: 20—12: 4 is prophecy unmingled with any type, we will pass these parts by as sufficiently explained in Studies, Vol. III and begin our typical study where the type again begins to work—Dan. 12: 5; for from there on the narrative more or less connected with prophecy is again resumed.


(51) In Dan. 12: 5, 6, Daniel sees two men, one on



each side of the river Hiddekel, one of these asking a man clothed in linen, standing over the waters of the river, how long the wondrous things would last. Thus four men (Daniel and three others) are brought to our view. Antitypically, Bro. Russell saw three men corresponding to three of these. Who was the one on the side of the antitypical river other than that on which the antitypical Daniel stood? To have stood on that side of the river of Truth that came out of the serpent's mouth, his pertinent activities must have been before 1748, when that Truth began to be poured forth, its beginning occurring through Montesquieu's book, The Spirit Of The Law, which appeared in 1748. The first man after the Reformation and before 1748 to make a careful examination in the spirit of inquiry (How long shall it be to the end of these wonders?) of prophetic time, was Bro. (Prof.) J.A. Bengel, of Germany, who was a thoroughly consecrated man. As a foremost Christian scholar of his day, he is especially noted for three very important works: (1) his critical text of the Greek New Testament, with critical apparatus (1734), which became the starting point of modern text-criticism, he being thus the father of modern critical recensionists of the Greek New Testament; (2) his commentary on the New Testament (1742), which is even today recognized as one of the best of the brief commentaries on the New Testament; and (3) his three prophetic time works: (a) John's Revelation Clarified (1740), (b) The Order of Times (1741) and (c) Cycle, or Discussion on the Great (Jubilee) Year (1745). It is the three works under (3) that concern our present discussion. In them Bro. Bengel earnestly sought, unaided by the studies of others (for he was the pioneer in this line of Bible study) to find out how long Antichrist would continue his reign of evil, and when the Millennium would begin. His investigations, the first of their kind and conducted just a few years before Montesquieu wrote



his book, The Spirit Of The Law, sought an answer to the question of the duration of Antichrist's reign and the time when Christ's reign would begin. Through his studies on prophetic time he raised the question of v. 5, "How long shall it be to the end of these wonders?" His writings, lectures and sermons aroused much interest in these matters in Germany, and these writings were instrumental in arousing Bro. Wolf, Bro. William Miller's companion helper in Europe and Asia, to preach the Advent message between 1829 and 1844. Thus Bro. J.A. Bengel is the man whom our Pastor saw to have asked the question of v. 6 (C 84, par. 2) on the other bank of the river.


(52) Who was the man on his bank of the river, i.e., on the same side as Bro. Russell occupied? We understand him to be Bro. Barbour. That the latter was not the one who raised the question is evident from the facts of the case: (1) It was asked before 1748, i.e., before the river or flood was poured out; and (2) it was answered before Bro. Russell and Bro. Barbour stood on this side of the flood. The reason why Bro. Barbour is introduced into the scene is that it was through him that the answer of the one clothed in linen and standing above the flood was given to Bro. Russell. Who is the one clothed in linen, standing over the flood? We understand him to be Bro. William Miller, through whom for the first time the correct answer to the question raised by Bro. Bengel was given (v. 7), i.e., that the period of the papal reign (v. 7) began in 539 and ended in 1799, and therefore would last the 1260 years between these two dates. His standing over the flood seems to type that as God's messenger he was in his teachings superior to, uninjured by, and a proper dispenser of the truths symbolized by the flood. The man's being clothed in linen represents Bro. Miller's justification and priesthood. His lifting up both hands to heaven represents the wholehearted consecrated service that



he rendered with the Truth that God committed to his care: The chronology points out God's Kingdom as imminent for the destruction of evil and the establishment of righteousness in the earth. His swearing by God represents his solemn assertion of the pertinent Truth as Scripturally, i.e., Divinely taught. Daniel's seeing the typical scene described in vs. 5-7 represents Bro. Russell's mentally seeing the antitypes just described.


(53) As Daniel did not understand various details related to Gabriel's explanations (v. 8), so in that stage of his studies, i.e., with Bro. Barbour in the summer of 1876 at Philadelphia, Bro. Russell did not understand various details related to the former's explanations. These details he asked for; but as typed by Gabriel's answer to Daniel, that the matter asked for was not due for him to understand (v. 8), so the Lord gave Bro. Russell to understand that the details for which he asked were not yet due. It was very important, in order to avoid speculations harmful to himself and others, for Bro. Russell to learn the lesson that Truth cannot be understood until due, that any attempt to open the Truth before due is fruitless and harmful, like one's attempts to open a closed chestnut bur, and that when due the Truth opens through the Lord of itself without a human being's speculations, even as the frosts of fall open the chestnut bur, without man's busybodying efforts, to give without evil results its riches to a man on his simply picking out the ripe chestnuts. In v. 10 antitypically the Lord gave Bro. Russell a good lesson as to who would reject and who would accept his work of expounding the Truth. It would not be clear to the wicked, but as due it would be received by the wise (virgins), the faithful Little Flock. It was well for him to learn this lesson, lest he worry over the unbelief at, and rejection of his teachings on the part of some—the wicked would reject it; and no matter how tactfully and kindly he would present it, they would



reject it. By the wicked, of course, the unfaithful, the Second Deathers, are meant—those in the nominal church, and those once in the Truth. Furthermore, the fact that one would receive the Truth would be a proof that at that time he was one of the righteous and should be heartily received as such, no matter what he was in the flesh. These were two very important lessons, which also our Pastor learned, and to which he conformed himself.


(54) While Daniel was not given to understand undue details, he was given to understand certain time features, brought to his attention as described in vs. 11, 12. The connection between v. 10, on the one hand, and vs. 11, 12, on the other, shows that the wise would be given to understand in varying degrees, dependent on the two time periods in which they would live after the end of Antichrist's reign, i.e., during the time of the end. If no punctuation is inserted between vs. 10 and 11, and the word ve (variously translated by and, even, or also) is rendered by the word even, and if the pertinent words are given in the following order, the sense will at once appear: The wise shall understand even 1290 days after the continual sacrifice is set aside (which setting aside is) even by the setting up of the abomination of desolation. According to this, the first period for the wise to understand would begin in 1829, at which date Bro. Miller after eleven years' study attained to clearness on prophetic time as related to the end of Antichrist's reign, i.e., the 1260 days, ending in 1799. Then Daniel was given to see that a second and more blessed period of fuller understanding would begin with the wise at the end of 1335 years from the date of the setting aside of the continual sacrifice at the setting up of the abomination of desolation (v. 12). In Gabriel's making these facts known to Daniel he typed our Lord's giving Bro. Russell mainly through Bro. Miller's teachings expounded to him by



Bro. Barbour, the understanding of the time periods which would be during the time of the end, and at whose beginnings the wise were due to understand the unfolding Truth as due. Hence, antitypically, the Lord caused Bro. Russell to see that in 1829 (the end of the 1290 years) would begin the first of these periods, lasting to 1874, and that from that date onward, until the Church would leave the world, a brighter and more blessed period of enlightenment would come for the wise—the wise virgins. That the Lord gave this to our Pastor his writings, particularly his expositions of the days and weeks of Daniel, given especially in Studies, Vols. II and III, prove without any doubt.


(55) Gabriel's charge to Daniel (v. 13) to go his way to the end does not mean that Daniel was thereby encouraged to be faithful until the time of the end; but that he was to be faithful until the end of his life—he was thereby encouraged to go on in faithfulness unto death. Antitypically, the exhortation of our Lord to Bro. Russell was that he be faithful unto death. To Daniel the statement, "thou shalt rest," meant that he would after this life sleep in death until the time for the Ancient Worthies to return. To our Pastor this would seem to mean that he would have the rest of faith during the time that his humanity was reckonedly dead (Rom. 6: 3-11)—during the period of its sacrifice. Daniel's receiving the reward in the resurrection as a prince on earth in the Millennium is prophesied in the words, "thou shalt stand in thy lot," inheritance. The expression, "at the end of the days," does not mean the end of the 1260, 1290 or 1335 days, as is evidenced by the fact that these ends are in the distant past and Daniel has not yet returned. But as is suggested by the whole line of thought of this book, which treats mainly of the reign of sin, it means the end of the reign of sin, which is stopped by the beginning of the reign of righteousness, the establishment



of the Ancient Worthies as princes in the earth being the beginning of the reign of righteousness in the earth. For Bro. Russell this would mean that at the beginning of that reign he would have his full Millennial office as his reward.


(56) What this will be the following will explain: Above we showed that as the Millennial individual Eleazar he will, as Jesus' special representative, have charge of the entire Little Flock (Num. 4: 16) and all the Ancient Worthies (Num. 3: 32), i.e., he will as the Lord's special representative have charge of the two phases of the Kingdom. As during the Gospel Age there have been two Eleazars—a composite one, the 12 Apostles, as the Jewish-harvest Eleazar, and an individual one, Bro. Russell, as the Gospel-harvest Eleazar, so will there be two Millennial Eleazars—a composite one, the 12 Apostles, and an individual one, Bro. Russell, both of these Eleazars to have charge of the Little Flock and the Ancient Worthies as the Kingdom's two phases; and as such they will have charge of the human family in so far as it will be given Priestly and Kohathite Levite help. But there will be this difference: Whereas the 12 Apostles will each one individually have charge of one of the tribes of Spiritual Israel (Rev. 7: 4-8) and of its pertinent number of representing Ancient Worthies, and through these two will have charge of a tribe of Millennial Israel—a twelfth division of the human family in so far as it will receive Priestly and Kohathite Levite help (Matt. 19: 28; Luke 22: 30); the individual Eleazar, as the Lord's special representative, will have charge of the whole Little Flock and all the Ancient Worthies and, through these two, of all 12 tribes of Millennial Israel, in so far as they will receive Priestly and Kohathite Levite help. Having such an office, it is self-evident that he is the one for whom the Father prepared the place at Jesus' right hand in the Kingdom (Matt. 20: 23). It is this fact that helps us to



understand why, next to Jesus, Bro. Russell's work is commendably mentioned in the prophecies and types of the Bible more than that of any other servant of God. Whole books, as well as many other parts of the Bible, complimentarily describe his work in prophecy or type, e.g., most of 1 and 2 Samuel, in describing David's life and works, all of Jeremiah and Daniel and all of The Acts of the Apostles, type his life and work. Most of the prophecies of the Bible, all of the Apostolic epistles and many of the ordinances of Moses in their harvest applications, find their teaching fulfillment in his writings. And seeing that the Large Jesus—the Parousia and Epiphany Church in its public mouthpieceship, considered in its capacity of being treated as such by the civil authorities—had been laid away in the tomb, it was fitting that the above thoughts on Daniel—Type and Antitype—were in the Spring and Summer of 1934 given orally and in the Fall given in print to the brethren, describing the Large Jesus' earthly Parousia leader in his ministry toward the world. God bless his memory!


(1) What has been our custom as to our Pastor's death anniversary? What is the intention in the study of this chapter on our Pastor? From what standpoint will this be done with this chapter? Who knew that he was Daniel's antitype? How is this proven? What in Pastor Russell does Daniel not type? Only in what respect is he his type? But for what would the Editor not be able to set forth many of the items of Daniel, type and antitype? What is true of some of these items? What should be made of their important ones? For what will this account? How is this book not written? How is it written? What will herein be done as a space-saver?


(2) What is set forth in Dan. 1? Whom does Nebuchadnezzar here type? Ashpenaz? What is typed by Nebuchadnezzar's selecting young men to be trained in statescraft? By Daniel's choice therefore? By the king's providing for the students food from the royal table? By Daniel's determination not to defile himself with the