Countdown to the Second Coming
By Russell Redden
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THE SEVENTH SHMITA COUNTDOWN TO THE SECOND COMING Copyright Š 2014 by Russell Redden. All rights reserved. No part of this book may be reproduced, stored, or transmitted in any form or by photocopy, recording, electronic, mechanical, or by any other means, except for brief quotations in printed or Internet texts or reviews, without the prior permission of the author and publisher.
ISBN-13:: 978-1499670462
ISBN-10: 149967046X
Other Books By Russell Redden Beyond Coincidence: The Testimony of Prophecy Rise of the Assyrian: The Antichrist, the Beast, and the Revived Babylonian Empire The Timeless Age of God Genesis and Jubilees: The Parallel Edition
Published by CreateSpace An Amazon Company
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Countdown to the Second Coming Chapter 5: “An Anointed One Cut Off” Partial preview of chapter
By Russell Redden
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a The Shmita B The Hidden Knowledge G Daniel's Revelation D After Seventy Sevens H An Anointed One Cut Off W The Second Set of Sevens Z Storm Clouds on the Horizon
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7 25 31 57 85 103 111
HAn Anointed One Cut Off
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fter the angel lists several Messianic events that will occur after all "Seventy Sevens," he reveals how these Sabbatical years are divided. Remember, the word translated "determined," literally means "to cut in pieces," or "divide":
"Seventy Sevens are divided upon your people, and your holy city..." (Daniel 9:24) As the angel continues to speak, we read: "Know therefore and understand: From the going forth of the word to restore and to build Jerusalem unto Messiah, the Prince, are seven weeks, and sixty-two weeks. The street and the moat shall be built again, even in troublous times." (Daniel 9:25, The Darby Bible) As stated in the previous chapter, the word translated "restore" in the majority of English translations literally means "to return," and is used many times in reference to the return of Israel to the promised land. Since Daniel and his people were in exile when the angel appeared in this vision, it is logical this prophecy would contain a promise of Israel's return. Therefore, the "word" spoken by the angel is not a prophecy about Jerusalem alone, but is an answer to the prayer of Daniel about the deliverance of his people. However, there have been two separate Zionist movements in human history, and two times the city of Jerusalem has been restored. 85
Although scholars usually divide the "70 sevens" into three periods, in reality there are only two: the "seven sevens" and the "sixty-two sevens." Furthermore, scholars usually erroneously add these two periods together. However, because 62 + 7 equals 69, and not 70, the final "seven" is usually interpreted as the seven year tribulation, and set apart from the other two time periods. In reality, there is a reason for the missing "seven," based on the differences in the two parts of the prophecy (verses 23-24 & 25-27), and the Shmita. In the Hebrew, these two time periods are separated by the cantillation mark 'atnach. This was placed into the text to indicate a pause, when reading the text publicly. Because of this, some believe this mark to be equivalent to a comma or semicolon, making these two periods separate and distinct. Whether this is substantial proof or not, a clear reading of the text demonstrates that these two periods are separate. In the next verse, we read: "And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." (Daniel 9:26) The angel tells Daniel "after 62 sevens, the Messiah shall be cut off." Take note, the angel did not say "after seven sevens, and sixty two sevens shall Messiah be cut off." Clearly, the "62 sevens" are a separate—and distinct—period of time. The history of both Jerusalem, and the Messiah, explain these two different periods of time. Jerusalem would be restored twice. Likewise, the Messiah would come to the earth two separate times. He would come once as a baby in a manger, and again from the heavens as the glorified Son of Man. Preview of pages 87-90 not available The "Word" The majority of English translations attempt to make the "commandment" regarding the return and rebuilding of Jerusalem a human command, and some Bible commentators link it to the decree of Cyrus (536 B.C.) In Daniel 9, we read:
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two times in the history of of thepages world. Therefore, there are two periods of Preview 87-90 not available time that are a "countdown" to the appearance of the Anointed One.
Counting" Between Historic Events The words "to return and rebuild Jerusalem until Messiah the Prince" have occurred two distinct times in human history. These two restorations of the city, and two appearances of the Messiah, explain how the "seventy sevens" are divided into two separate parts. In the words that follow, a promise is given to Daniel, both of the restoration of the city under Nehemiah, and it’s restoration in the last days. In the King James Version, we read: "...the street shall be built again..." The word translated "street" is from a Hebrew word that means "broad and open place,6" as translated in the JPS Translation: "...it shall be built again, with broad place..." In the book of Nehemiah, a different form of the same Hebrew word is used7 to describe the city of Jerusalem—before it's restoration: "Now the city was large and great: but the people were few therein, and the houses were not builded." (Nehemiah 7:4) When it says "the broad and open place will be built again" in Daniel, this is a direct reference to Jerusalem." In the book of Ezra, this word is used for the open place before the Temple: "Then were all the men of Judah and Benjamin gathered together at Jerusalem within three days. It was the ninth month, on the twentieth of the month; and all the people sat in the open space [bx'r rachab] of the house of God, trembling because of the matter,
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and because of the pouring rain." (Ezra 10:9, The Darby Bible)
6
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In the book of Nehemiah, the restoration of Jerusalem began after Jews cast lots to determine who would dwell in the city: “And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities. And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.” (Nehemiah 11:1-2) Without question, the words "return and build the open place" were fulfilled under Nehemiah, when Jerusalem was restored. This was the first time Jews returned to restore the city of Jerusalem. The time to begin counting "sevens" is not from the beginning of a human commandment, but between actual historic events. Shmitas are both divided, and counted—by the restoration of Jerusalem, and the appearance of the Messiah.
Preview ofThe this "Moat" section not available After prophesying that the “broad and open place” would be rebuilt, the angel uses words that have been hard for many to understand. In the King James Version, we read: "...the street shall be built again, and the wall, even in troublous times." The translation "wall" comes from the Greek Septuagint, not the Hebrew. In the Hebrew, we find something that has puzzled commentators for years. The Hebrew uses the word8 "trench" or "moat," as translated in the Darby Bible: "Know therefore and understand: From the going forth of the word to restore and to build Jerusalem unto Messiah, the Prince, are seven weeks, and sixty-two weeks. The street and the moat shall be built again, even in troublous times." (Daniel 9:25, The Darby Bible) When the English reader considers the word "moat," they think of a waterway that surrounds a castle. Yet historically, Jerusalem was sur8
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It is known thatPreview there isof a this system of underground section not availablewaters beneath the Temple Mount. Both Ezekiel, and Zechariah wrote that these waters would flow out of Jerusalem, and be "living waters" that flow east through the desert, into the Dead Sea, and then connect it to a "Great Sea." Daniel anticipated these waters, and a canal or trench must be constructed for these waters to flow. Plans have been made to construct this canal today. However, the angel told Daniel a "trench" would be constructed during "times of trouble." Since Ezekiel saw this canal already constructed at the time of the Second Coming, this canal almost certainly would have been constructed during the "Great Tribulation." Perhaps the final portion of this waterway will be connected after the Messiah splits the valley outside of Jerusalem with His foot13. Because Daniel knew of Ezekiel’s prophecy—and there was no anticipation of the construction of a "moat" around Jerusalem—this could be the reason this mysterious word is found in verse 25. The words of the angel simply describe two separate times Jerusalem would be restored: the restoration under Nehemiah, and it's restoration in the last days. The "trench" would be built before the final "seven" of Daniel's prophecy. However, these words should be understood by Daniel's perspective. The prophet had read prophecies written by Jeremiah, Ezekiel, Isaiah—and other prophets—regarding Jerusalem’s restoration in the last days, and the appearance of the Messiah from the heavens.
The Messiah Described in Two Different Ways In the book of Daniel, the Messiah is described two different ways, related to the two periods of "sevens," that divide the "70 sevens." In Verse 25, we read: "...to return, and to restore Jerusalem until Messiah the Prince shall be seven sevens, and sixth-two sevens..." And then, in verse 26, we read:
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“And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.” (Zechariah 14:4)
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"And after threescore and two weeks shall Messiah be cut off, but not for himself..." (Daniel 9:26, King James Version) In these verses, the Messiah is described in two different ways. Although this is the same Jesus Christ, verse 26 describes the earthly Jesus, born from the womb of Mary, and verse 24 describes the glorified Christ, who returns from the heavens. An earthly Messiah, and a heavenly Messiah—called "Prince" or "Ruler14." The earthly Messiah is "cut off," and "not for Himself." The phrase "not for Himself," could more accurately be rendered "he owns nothing" or "there was nothing to Him": "... it always conveys the idea of “nothing,” or “non-existence,” and that the meaning here is, that, then, “there was nothing to him..." (Barnes Notes) Consider the Darby Bible Translation: "And after the sixty-two weeks shall Messiah be cut off, and shall have nothing..." (Daniel 9:26, The Darby Bible) This phrase could also be rendered "and nothing to himself." At the same time, the Messiah is "cut off." Although many scholars have attempted interpret this phrase as a prophecy of the crucifixion, this does not fit the timing of the "sixty two sevens." Remember, only 62 sevens countdown to this time! The word translated “cut off” is karath. This word
tr;K'
is used for cutting off a body part, or when a person is “cut off” or expelled from the nation of Israel. This word however, can also be used for circumcision: “Then Zipporah took a sharp stone, and cut off [
tr;K'
karath ] the
foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.” (Exodus 4:25) Since the Messiah will own nothing at the time He is "cut off," this perfectly describes His birth. Circumcision is an important Jewish ceremony—the covenant of Abraham. Since the angel told Daniel that this Messiah will "own nothing" or be "nothing to Himself" when He is "cut off," 14
In the Syriac, we read "Messiah, the King."
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this term likely describes circumcision. A baby owns nothing, and does not belong to Himself. The two different time periods reveal how to divide these Sabbatical Years. The 62 sevens countdown to the Messiah's birth, when his foreskin is cut off, and He owns nothing. The 7 sevens countdown to His appearance from the heavens as Ruler and King.
The Destruction of Jerusalem? Preview of this section not available As stated in a previous chapter, after the angel tells Daniel when the Messiah will be "cut off," he continues to speak words that are usually interpreted to be referring to the destruction of Jerusalem. We read: "And after the sixty-two weeks shall Messiah be cut off, and shall have nothing; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with an overflow, and unto the end, war, -- the desolations determined." (Daniel 9:26, Darby Bible) Because the words "the people of the prince that shall come shall destroy the city and the sanctuary" follow the words "after 62 sevens, the Messiah shall be cut off," many consider them to be related, and attempt to count the entire 69 sevens down to the destruction of Jerusalem in 70 A.D. However, only the 62 sevens countdown to the Messiah being "cut off," and the destruction of Jerusalem would occur many years after either the crucifixion, or the birth of Christ. In the Hebrew, the word translated "destroy" in the Hebrew means "to corrupt." It was originally used for the decay of a human body, or the moral corruption of sin. For instance, we read in Psalm 53: "To the chief Musician upon Mahalath, Maschil, A Psalm of David.> The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good." (Psalm 53:1) From Daniel's perspective, the city and the sanctuary were already destroyed. Therefore, what sense did it make for an angel to tell Daniel of it's future destruction? Yet, Daniel had received visions about the corruption of the Temple Mount, recorded in chapters 7 and 8. Therefore, the prophet 96
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kalah ], even determined [ charats], in the midst of all Preview of this section not available
the land. (Isaiah 10:22-23) Take note of the comparison of these Hebrew words. When the angel spoke all of these words to Daniel, he had read Isaiah's prophecy regarding the "flood" and the "consumption" that was "determined" by God in the last days. Since there were no "desolations" determined to be fulfilled prophetically by God in the Roman destruction of the city in the first century, this phrase must be a quote from Isaiah. The angel was merely quoting an end time prophecy, which would occur at the end of all “Seventy Sevens.” Remember, Daniel was told that he would understand these things. There was no way he could apprehend another destruction of Jerusalem in the far future. But he could understand that Jerusalem would be corrupted, and this corruption would lead to a final war, in which a specific desolation was determined—the flood of God’s wrath. Therefore, the prophecy about the first coming of Christ ends with the words "Messiah shall be cut off, and shall own nothing." After this, the words of the angel begin to describe events that will occur before the second time the Messiah comes. The "corruption" of the Temple Mount would lead to a war, hundreds of years in the future, resulting in the final battles of Jerusalem and Armageddon—as the armies of the world surround Israel, to give the Temple Mount back to Islam.
The First Restoration As stated, the word translated "restore" in the King James Version means "to return" in the Hebrew, and is used many times for the return of the Jewish people to their homeland. Therefore, the countdown of both the "seven sevens" and the "sixty-two sevens" begin when the Jews return to restore their holy city. The angel continues to describe the first restoration with the words "return and build the broad, open place." As stated, this phrase is specifically used for the open court outside of the Temple (Ezra 10:9,) and for the city of Jerusalem itself, in the book of Nehemiah: "The city was wide and large, but the people within it were few and no houses had been built." (Nehemiah 7:4, New Revised Standard Version)
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The timing of the first restoration of Jerusalem is given in the book of Nehemiah. According to the details given, this restoration might have taken place during a Sabbatical Year. In the book of Nehemiah, we read: "And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner." (Nehemiah 8:2-3, 13-18) It is almost certain that this feast of the Tabernacles occurred on a Sabbatical year, due to the fact that Moses commanded the Law to be read at this time. In the book of Deuteronomy, we read: "And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it." (Deuteronomy 31:10-13) The entire Law of Moses was read only at the beginning of a Sabbatical year, according to this passage in Deuteronomy. In the Keil and Delitzsch Commentary on the Old Testament, we read:
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“The reading of the law was only ordered at that celebration of the feast of tabernacles which occurred during the sabbatical year, Deut 31:10.” (from Keil & Delitzsch Commentary on the Old Testa- ment: New Updated Edition) Moses commanded that the Law be read during the feast of the Tabernacles during a “Sabbatical year.” As we continue to read, we discover that after the feast of the Tabernacles was concluded, the Law was read again: "Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them. And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of their fathers. And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God." (Nehemiah 9:1-3) The law was read again in the 24th day of this same month, when the children of Israel assembled in repentance before God. They were to separate themselves from any Gentiles that dwelt among them. During this time, they once again read the book of the law. This was not during the feast of the Tabernacles, as Moses commanded, but was during a special time of repentance. It is after this, we discover the time the Jews returned to restore the city of Jerusalem: “And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities. And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.” (Nehemiah 11:1-2) The Jews inhabited Jerusalem, and began to restore it, after the walls were rebuilt. Remember, the book of Nehemiah states that the city was empty, “broad and wide” at this time, the same description of the city used in Daniel. If Daniel was truly a prophet, the book of Daniel was written at the exact time that he claimed. Therefore, Nehemiah would have read Daniel, although it possibly existed at that time in several, separate scrolls. 100
The author of the book of Nehemiah would have know this phrase was used for Jerusalem in Daniel chapter 9, and thus used the same phrase to describe the condition of the city. Josephus comments that the city of Jerusalem was sparsely populated at this time: "Now when the walls were finished, Nehemiah and the multitude offered sacrifices to God for the building of them; and they continued in feasting eight days. However, when the nations which dwelt in Syria heard that the building of the wall was finished, they had indignation at it.But when Nehemiah saw that the city was sparsely populated, he exhorted the priests and the Levites that they would leave the country, and move to the city, ...by which means the city Jerusalem came to be fuller of people than it was before." (Antiquities of the Jews 11:180-182) The Jews literally "returned to restore" the city of Jerusalem under Nehemiah. According to this book, Jews cast lots to inhabit Jerusalem during the 24th day of the first month of the Jewish New Year, when the feast of the Tabernacles was celebrated. Because the law was read during this time, this was a Sabbatical year. This is astounding, because exactly 62 Shmitas or Sabbatical Years occurred between this event in Nehemiah, and the birth of Christ between 6 and 4 B.C.
The "First Countdown." According to the book of Luke, Jesus was born during the reign of King Herod. Herod had a short reign, between 6 and 4 B.C. Therefore, according to the Word of God, the assumption made by many Christians that Jesus was born in the year "1" A.D. is false. Jesus must have been born between these two dates. As stated, the Word of God indicates that Jews cast losts and began to inhabit and restore Jerusalem under Nehemiah during a Sabbatical year. They would have done so because they remembered the dates of previous Sabbatical years, while in exile. This is in sinc with the calculations of Benedict Zuckermann. According to Zuckerman's conclusions, a Sabbatical year was celebrated in the fall of the year 444/443 B.C., the year Nehemiah had finished construction of the wall. According to Zuckerman's calcula-
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tions, 62 Sabbatical Years did occur between the restoration of Jerusalem under Nehemiah, and the birth of the Messiah: Sabbatical Years: Nehemiah—Christ 1. 444/443 B.C. 2. 437/436 B.C. 3. 430/429 B.C. 4. 416/415 B.C. 5. 409/408 B.C. 6. 402/401 B.C. 7. 395/394 B.C. 8. 388/387 B.C. 9. 381/380 B.C. 10. 374/373 B.C. 11. 367/366 B.C. 12. 360/359 B.C. 13. 353/352 B.C. 14. 346/345 B.C. 15. 339/338 B.C. 16. 332/331 B.C. 17. 325/324 B.C. 18. 318/317 B.C. 19. 311/310 B.C. 20. 304/303 B.C. 21. 297/296 B.C.
22. 290/289 B.C. 23. 283/282 B.C. 24. 276/275 B.C. 25. 269/268 B.C. 26. 262/261 B.C. 27. 255/254 B.C. 28. 248/247 B.C. 29. 241/240 B.C. 30. 234/233 B.C. 31. 227/226 B.C. 32. 220/219 B.C. 33. 213/212 B.C. 34. 206/205 B.C. 35. 199/198 B.C. 36. 192/191 B.C. 37. 185/184 B.C. 38. 178/177 B.C. 39. 171/170 B.C. 40. 164/163 B.C. 41. 157/156 B.C. 42. 150/149 B.C.
43. 143/142 B.C. 44. 136/135 B.C. 45. 129/128 B.C. 46. 122/121 B.C. 47. 115/114 B.C. 48. 108/107 B.C. 49. 101/100 B.C. 50. 94/93 B.C. 51. 87/86 B.C. 52. 80/79 B.C. 53. 73/72 B.C. 54. 66/65 B.C. 55. 59/58 B.C. 56. 52/51 B.C. 57. 45/44 B.C. 58. 38/37 B.C. 59. 31/30 B.C. 60. 24/23 B.C. 61. 17/16 B.C. 62. 10/9 B.C. Jesus Born: Between 6 and 4 B.C.
Jesus was born 4-6 years after the 62nd Sabbatical year, according to Zuckerman's conclusions. However, because of some inconstancies in Zuckerman's calculations, some scholars have placed the Sabbatical year one year later. Even if this calculation is correct, 62 Sabbatical years can still be counted between the restoration of Jerusalem, and the birth of Christ. At this time, the foreskin of the Messiah was “cut off” in keeping with the covenant of Abraham, and the Messiah did not own anything. Since the birth of Jesus Christ occurred after 62 Shmitas, this proves He is the Messiah, because of the Word of God delivered to Daniel from the lips of an angel!
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Events are unfolding fast before our eyes. Since this interpretation of Daniel’s prophecy accurately predicted the birth of Christ, it likely predicts the time the Great Tribulation begins. Considering recent events in the Middle East, it appears this explanation is correct. Download a copy of the Seventh Shmita, and evaluate it for yourself. After you discover that this time it is the Word of God, not the word of man, that is warning the church—you will have the desire to spread the Word, and warn people that the time is near. False books of this subject have sold millions of copies in the past. Evaluate a complete copy of this book, and you will discover that this time it is real. This book attempts to present the Word of God, not the mathematical calculations of man. Follow the steps below, and you get 50% profit per digital copy, and $7 off the soft cover price. You can post these links in your email, web site, or blog.
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