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PART 1 - WHY EKKLESIA REPLICATES “THE LORD’S APPOINTED TIMES” by Doug Krieger (Another in a Series on Ekklesia) An Introduction to the Topic at Hand:

You might be wondering how the New Testament Ekklesia is related to the major”Feast Days” of the Lord—aka, “The Lord’s Appointed Times” (Lev. 23). Especially, since Paul’s reflections on Christians’ and their relations to the following: “So let no one judge you in food or in drink, or regarding a festival (aka “feast day”) or a new moon or sabbaths, which are a shadow of things to come, but the substance (lit “the body” or “reality”) is of Christ” (Col. 2:16-17). This is all the more affirmed when, again, Paul makes it abundantly clear in Romans 14: “Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand. One person esteems one day above another; another esteems every day alike. LET EACH BE FULLY CONVINCED IN HIS OWN MIND. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks” (Romans 14:4-6). When I originally wrote this two-part series for Commonwealth Theology’s blog (which tends to be a bit more “heady” in its presentation), I pondered on the resurgent rise in Christian interest in celebrating the “Lord’s Appointed Times” now taking place within large swaths of the Body of Christ. Critics are perplexed—why celebrate such “feast days” when we have the “reality in Christ” in any event; and, by the way, isn’t this nothing more than keeping Jewish laws and regulations; after all, don’t we have the New Testament? Why fool around with “signs and symbols” when today’s “Temple” is the very Body of Christ? Some will go so far as to suggest: “We really don’t need much of the Old Testament because it was written for the Jews; besides, the only way it can be understood is by reading the New Testament.” The put down of the Old Testament gets more severe in certain circles where of late we’ve heard: “We really don’t need the Old Testament with the Old Covenant and its “rules and regulations” - so, why keep any of these feast days or, for that matter, the Sabbath day when every day should be celebrated—we can worship on any day of the week!” I’m not here in this little introduction to convince anyone to celebrate these feast days, or be regulated by the new moons or keep the Sabbath from sundown on any given Friday until sundown on Saturday. I have my own preferences—and that’s what I’m talking about: LET EACH BE FULLY CONVINCED IN HIS OWN MIND. There are a whole lot of “doubtful things” out there in the Bible (Rom. 14:1) but there’s a whole lot of DISPUTES over these doubtful things which separate believers into various “camps.” Who ever heard of giving your brother or sister the “benefit of the doubt” on these “doubtful things?” No, if you’re not worshiping on the Sabbath Day you’re under the Mark of the Beast! Sunday worship is BEAST WORSHIP! That little “gracious outburst” is spoken of by whole denominations—in case you didn’t know. Now, my preference, if I could be blunt, is to keep the Sabbath and to be gracious with anyone else who doesn’t—so there. Mark of the Beast? Nonsense! Did the Emperor Constantine at the Council of Nicaea in 325 AD and then the Council of Laodicea in 363-364 AD eliminate and even forbid Christians to worship on Saturday AND forbid them to “hang out” with Jews, let alone celebrate any of their “feast days” when Christians had their own “Holy Days” like Christmas, Easter and what not? They sure did; and in doing so, virtually put Jews in a “theological ghetto”—a complete social, cultural, and tragic separation lasting until the present day (with some breaks in the barriers so erected now and again). What Paul is calling for in Romans 14 is for believers to “receive one who is weak in the faith”—however one considers such a one as weak. It’s a plea on his part for “brotherly tolerance” — the Ekklesia is a place where such “diversity of practice” should be the norm. Some who worship on the Sabbath as Saturday and some who do not—both can meet any time together on either day and gather as brethren. Listen up—this is the bottom line: “ . . . and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God . . . do you subject yourselves to regulations—’Do not touch, do not taste, do not handle,’ which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh . . . since you have put off the old man with his deeds, and have put on the NEW MAN who is renewed in knowledge according to the image of Him who created him, where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all” (Col. 2:19-23; 3:9-11). We’ll never have Ekklesia—real fellowship in Christ—if we’re “all the same” (e.g., we only meet with those who don’t eat pork). Do you truly think that a bunch of Barbarians (and there are some amongst us) enjoy being around a group of sophisticated Greeks who deem intense study of the Word of God a much sought after goal of the believer, when Barbarians (no offense here) can’t wait for the real action with wild worship and dancing before the Lord as a “divine art form” of the most profound exercise? Ultimately, there can be NO discrimination in the Body of Christ—and, by the way, Sunday mornings, especially in the West, are still the most racially-divided places you’ll find around these parts. You bet we’ve got to do better than this—that’s why the Ekklesia should be one of the most diverse habitats whenever it comes together—and, if it isn’t, then we should pray it happens the sooner the better; while finding opportunity to experience such diversity as exemplary of being “in Christ!” Now, how does all this introduction fit into our enjoyment of Christ in “The Lord’s Appointed Times?” Much, in every way—first notice, the description abides: These are still “The Lord’s Appointed Times”—His Feast Days—this is still His Calendar—and for good reason. For one, if these feast days are “a thing of the past,” then why, pray tell, are we and the nations going to celebrate them as follows: “And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles” (Zechariah 14:16)? And, if they were so unimportant, why was it that Jesus frequented the Passover, the Feast of Tabernacles and even the Feast of Dedication throughout John’s gospel and the other gospels? Well, you say, Jesus was Jewish, and just “fit right on into” the culture of His day. That somewhat superficiality is meaningless, for “ALL SCRIPTURE is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3:16). Brethren, allow me, we believers have been ripped off by placing these feast days either in theological obscurity or as part and parcel of our nigh 2,000 years in “forbidding all things Jewish” to enter into our “Christian house!” It is time we began to examine more closely what this Hebrew Sacred Calendar is all about and why we should hold it in esteem, far more we ever have, because it truly reveals the Lord’s eternal plan and purpose for the ages . . . .


Again this brevity was (in the main) released on Commonwealth Theology, Tishri 1 – the Beginning of the Jewish Civil New Year (please view the Hebrew Sacred Calendar) will have passed (this was released around the end of September, 2019). It is celebrated on the Hebrew/Gregorian (somewhat of an admixture) calendar date, this year, beginning on Sunday evening (6 P.M.) on September 29, 2019 and extending until Tuesday’s commencement at 6 P.M. on October 1, 2019 (a 24-hour time frame on the Hebrew Sacred Calendar). . . thus begins the CIVIL NEW YEAR on the Jewish Calendar . . . but we haven’t quite made it to HAPPY HANUKKAH . . . Say, WHAT? Yes, these two feast days are “divinely connected”—we’re going to find out how that “comes down” when Jesus in John’s Gospel attended both feast days between John 7 and John 10, most amazing. We’ll get to the 24/25th Day of the Ninth Month (the month of Kislev) in a moment (viz., the Feast of Dedication)—but since the Civil New Year begins so soon (1 Tishri on the Hebrew Calendar) it is good that we examine the “prophetical issues” arising from the Fall Feast days—tracing the dates from 1 Tishri (Feast of Trumpets) to 10 Tishri (Day of Atonement/Yom Kippur) through to 15 Tishri (Feast of Tabernacles) – known as the High Holy Days on the Jewish Calendar…but we still haven’t made it unto 24/25 Kislev some 70 days beyond 15 Tishri (i.e., 15 days left in the 7th month of Tishri + 30 days in the 8th month of Cheshvan + 25 days into the 9th month of Kislev for a total of 15 + 30 + 25 = 70 days).(See End Note #1) Also, please note, the “day one” was the “evening and the morning” (Gen. 1:5) wherein the “day one” begins at sundown and extends to the next sundown; so, if the 24th of Kislev begins around 6:00 PM in the “evening” - then, it will extend unto 6:00 PM the next “day” which will in turn commence the new day of the 25th of Kislev at that time—so, often, we’ll see a “day” expressed, on behalf of the Gregorian calendar as 24/25 because whatever day we are considering on the Gregorian Calendar and comparing it with the “Jewish” or “Hebrew Festival Calendar” it must be “spliced” into a “two-day” happening. Therefore, when we read in Haggai the Ninth Month and the Twenty-fourth Day of the month, we actually have the 24/25th day of the Ninth Month. Therefore, in that 70 days is betwixt the terminus of the High Holy Days (15 Tishri) unto 24/25 Kislev—there is more than an obvious connection; therefore, 1 Tishri was a logical starting point in unraveling this “prophetic potential.” The 70th Week of Daniel and the multitude of “70s” throughout Scripture should signal to us that “something’s going on here” of immense significance. Thus, we begin, “at the beginning” of 1 Tishri but start the “countdown” to 24/25 Kislev at 15 Tishri (The Feast of Tabernacles or Nations) which is the final “Divinely Ordained Seven Feast Days, with the Feast of Tabernacles being the final and seventh such Feast Day on the Hebrew Sacred Calendar…but this “70” bears our attention in that “something else is going on here” as well. The Hebrew Festival Calendar (aka, the “Hebrew Sacred Calendar”) has of late experienced a revival of interest among Christians – Christians who have recognized their association as Ephraim (those “lost among the nations” or Gentiles) with Judah (viz., the Jewish people). That’s a rather loaded introduction which is as mystifying as the secondary title (which I did not use): THE HEBREW SACRED CALENDAR & THE ANTICHRIST. Naturally, arising in the hearts and minds of well-meaning believers in Yeshua, are these “festival days” – such as the spring feast days which start after the commencement of the “Religious Year” on 1 Nisan (in the spring) (NOTE: We shall dispense in attempting to synchronize the present Gregorian Calendar days with those of the Jewish Calendar days and simply use the “Prophetic Calendar” and the 30-day “prophetic month” or 360-days in a “Prophetic Year” – each of the 12 months being 30 days or 12 X 30 days = 360 days). And, yes, we are keenly aware that it was at the time of King Hezekiah of Judah’s “life extension” of some 15 years around 711 B.C. in which the luni-solar calendar was extended from 360 days to 365.2425 days.

Expanded Hebrew Festival Calendar with Christian Dates of Significance

The “Civil Year” on the Hebrew Calendar commences on 1 Tishrei (during the fall); whereas, 1 Nisan is in the spring of the year. Nisan is the commencement of the “Religious Year” on the Hebrew Calendar—thus, there are “two New Years” on the Hebrew Calendar—all divinely designed around harvests, early and latter. The first Passover in Egypt—Exodus 12—made Nisan, instead of the Seventh Month, the First Month; and, Tishri became the Seventh Month instead of the First Month. In Noah’s day the month of Tishri was the First Month and Nisan was the Seventh Month; therefore, when one examines the record they will find very significant time frames wherein, for example, when Noah’s Ark landed on the Mountains of Ararat it states: “Then the ark rested in the seventh month, the seventeenth day of the month, on the mountains of Ararat” (Gen. 8:4); therefore, this was the month of Nisan. On 17 Nisan Jesus was resurrected from the dead (Saturday/Sunday evening)—thus, when Peter proclaims “that ark [Noah’s Ark] is Christ” (1 Peter 3:18-22) we see that His resurrection from the “death waters” was foreseen when Noah’s touched the dry land which had been raised from the judgment of the waters which covered the earth. The Seven Sacred Feast Days of the Hebrew Calendar There are seven feast days (lit. “appointed times’) accorded divine and perpetual celebration. They are considered as an “everlasting ordinance” – to wit: “So this day shall be to you a memorial; and you shall keep it as a feast to the LORD throughout your generations. You shall keep it as a feast by an everlasting ordinance” (Ex. 12:14-15). Please note: The Hebrew calendar day commences at 6 P.M. on any given day so that a date of 13 Nisan “flows into” 14 Nisan on the same Gregorian day; therefore, a Hebrew day is sometimes seen as 13/14 on the Gregorian calendar day but on the Hebrew calendar it is simply 14 (Ref. “The EVENING and the MORNING were the first day”—Gen. 1:5). The Seven (7) Divinely Ordained Feast Days are:

  1. Passover (Pasach or Pesach) – 13/14 Nisan – Exodus 12:1-14; Lev. 23:4-5; Numbers 9:1-14; 28:16; Deut. 16:1-7

  2. Unleavened Bread – 14/15 Nisan – Exodus 12:15-20; 13:3-10; Numbers 28:17-25; Deut. 16:3-4, 8; Lev. 4:6-8 – (Literally 7 days or 14/15 through 20/21 Nisan)

  3. Firstfruits – 16/17 Nisan – Leviticus 23:9-14; Num. 28:26

  4. Feast of Weeks (Shavuot or Pentecost) – 6 Sivan – Exodus 23:16; 34:22; Lev. 23:15-21; Num. 28:26-31; Deut. 16:9-12

  5. Feast or Trumpets (Rosh Hashanah or Yom Teruah – Beginning of the Hebrew “Civil Year”) – 1 Tishri – Leviticus 23:23-25

  6. Day of Atonement (Yom Kippur) 10 Tishri – Leviticus 16; 23:26-32; Num. 29:7-11

  7. Feast of Tabernacles (Sukkot or Weeks or Booths or Nations) – 15 Tishri – Exodus 23:16; 34:22; Lev. 23:33-36, 39-43; Num. 29:12-38; Deut. 16:13-15 and Zechariah 14:16-21

Each of these “Feast Days” have their reflection/fulfillment in our Lord Jesus Christ; to wit:

The general understanding of these Feast Days in their “prophetic context” affirms that the first four Feast Days were fulfilled in Christ at His First Coming—viz., Passover, Unleavened Bread, Firstfruits, and Pentecost (spring feast days); whereas, the final three Feast Days will be fulfilled at His Coming again in Glory—viz., Feast of Trumpets, Day of Atonement, and Feast of Tabernacles (the fall feast days). Yes, Christians have, in the main, and as a result of Emperor Constantine (Nicaea Council of 325 A.D.) and the Council of Laodicea (363-364 A.D.) completely abandoned the Hebrew Sacred Calendar, along with any association between Christians and Jews—literally placing a “theological ghetto” around “all things Jewish.” The Sabbath was changed from Saturday to Sunday—with all worship among Christians to be on “the first day of the week” commemorating the resurrection of Christ. Now, I am keenly aware that Christians have utterly abandoned these feast days and have declared them (as a result of these unbeknownst tragic rejections by civil and clerical leaders) inconsequential (to say the least) and have justified their abandonment using such passages as: “So let no one judge you in food or in drink, or regarding a feast (as in “festival day”) or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ . . . one person esteems one day above another; another esteems every day alike . . . let each be fully convinced in his own mind . . . He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks” (Col. 2:16-17; Romans 14:5-6). The problem here is that those brethren who are “fully persuaded in their own mind” to celebrate these feast days MAY (Note: I didn’t say “they do.”) have a tendency to look down their noses at those believers in Yeshua who do not; yet, those who do not MAY (Note: I didn’t say “they do”) look down their noses at those who do celebrate these feast days as UNTO THE LORD. Both could readily be doing so – either way – as UNTO THE LORD . . . why can’t we come to terms with that? It’s called extending grace to all believer! Furthermore, the pendulum has swung so far in the opposite direction over the course of nearly 1,700 years (viz., “away from celebrating these feast days”) that for believers to commence to acknowledge these “feast days” as having any significance is a most refreshing sign, as far as this writer is concerned, in the bringing together of Ephraim and Judah at the end of the age! Now, getting back to 10 Tishri—the Day of Atonement… There are some, I being one of them, who see in the futurity of the Day of Atonement, the “Wrath of God and the Lamb” (a time of world judgment) is wrought by the “Worthy Lamb” Who is “worthy to open the Seven-Sealed Book” to claim His legal inheritance (i.e., the Earth). In His First Coming He atoned for the sins of the world and is, therefore, worthy to Judge “all they that dwell on the earth.” In other words: The Lamb of God Who “takes away the sin of the world” is likewise, the coming “Wrath of the Lamb” – thus, the Day of Atonement is yet future. The Feast of Dedication . . . Connecting the Dots There are “other feast days” and/or “days of significance” of alleged “lesser importance” such as the Feast of Dedication (again, 70 days beyond the Seventh, and final, divinely orchestrated seven feast days on the Hebrew Calendar), Purim, Tisha B’av or 9th of Av (destructions of the First and Herodian Temple—aka, the Second Temple), etc. We could, and multitudes of writers have, written about the significance of these feast days as they pertain to the Messiah. What garners this writer’s immediate interest in this brevity is the Feast of Dedication—I know, why bring up all the other feast days and then jump to a feast day which is NOT accorded as one of the major seven feast days? Well, that’s because it has such profound prophetic importance and is, in the main, casually given short shrift because it allegedly is considered either “prophetically obsolete” (i.e., having already been fulfilled)…or pertains “only to the Jews” (the Christians having absolutely nothing of interest in the topic). It is, however, intrinsically tied to the three final fall feast days due to a number of peculiar calendric associations; the least of which is, of course, the “70 days” from 15 Tishri (Feast of Tabernacles) to 25 Kislev (the Feast of Dedication).

King Solomon Dedicates the Sacrifice Upon the Altar at the Commencement of Tishri 15 unto Tishri 21 (Feast of Tabernacles)

King Solomon’s Temple Dedication & Haggai’s 9/24 In 2 Chronicles 5:2 it clearly states that “. . . all the men of Israel assembled with the king (Solomon) at the feast, which was in the seventh month.” It is clear from the context that this was most likely the Feast of Tabernacles (15 Tishri – Lev. 23:34; 1 Kings 8:2 – the “seventh month” called Ethanim or Tishri) in that 2 Chronicles 7:8-10 states: “And on the eighth day they held a sacred assembly, for they observed the DEDICATION of the altar seven days, and the feast seven days. On the twenty-third day of the seventh month [which was the “eighth day” from 15 Tishri unto 23 Tishri some 480 years beyond 1445 B.C. Passover or in the year 965 B.C. – Ref. 1 Kings 6:1] he sent the people away to their tents, joyful and glad of heart for the good that the LORD had done for David, for Solomon, and for His people Israel (cir. 957 B.C.)” (See: End Note #2) We carefully note that Solomon’s Feast of Tabernacles commenced on 15 Tishri and extended for 7 days (or 15 + 7 [inclusive] = 21 Tishri) in that: “At that time Solomon kept the feast seven days (15 Tishri to 21 Tishri–inclusive) . . . and on the eighth day (22 Tishri) they held a sacred assembly, for they observed the dedication of the altar seven days, and the feast seven days . . . On the twenty-third day of the seventh month (23 Tishri) he sent the people away to their tents, joyful and glad of heart for the good that the LORD had done for David, for Solomon, and for His people Israel” (2 Chron. 7:9-10) This sheds much greater light upon the connectivity between Haggai’s 9/24s and the Feast of Dedication in that Tishri 21 (the terminus of the 7-day Feast of Tabernacles–for it was designed to be a 7-day Feast Celebration and an additional Eighth Day to be that of a Holy Convocation (Lev. 23:34-36). Why? Because it was on Tishri 21 that we hear: In the seventh month (Tishri), on the twenty-first of the month (Tishri 21–the final seventh day of the Feast of Tabernacles), the word of the LORD came by Haggai the prophet” concerning the 9/24s which was 9/24-25 the very future Feast of Dedication. (Haggai 2:1) In other words the final seventh day of the Feast of Tabernacles readily foresaw the coming of the Feast of Dedication? I think so–for it was all about the Temple and its miraculous restoration upon Judah’s return but had, likewise, in view that LATTER TEMPLE–THE GREATER HOUSE (Haggai 2:6-9)–From Tishri 15 unto Kislev 24/25 – some 70 days! The introduction to the 9/24s is given in Haggai 2:6-9! The 7-day Feast of Tabernacles must be viewed as a “block”–in other words “singular” so that 15-21 Tishrei is seen as a “collective” number set or as ONE SET. Thus, 15 Tishri holds a most powerful connection to the dedication of the Solomonic Temple. Now, one would conjecture that the dedication of the Second Temple would reflect 15 Tishri’s Feast of Tabernacles akin to that of Solomon’s dedication of the First Temple; however, the actual dedication of the Second Temple took place on the “third day of the month of Adar [early spring]. . . then the children of Israel, the priests and the Levites and the rest of the descendants of the captivity [Babylonian Captivity] , celebrated the DEDICATION of this temple of God with joy” (Ezra 6:15). Thus, a somewhat arbitrary date is selected (3 Adar) which bears little (at this time) significance—for, we affirm, that the significance of the Second Temple’s FOUNDATION laid on the 24/25th Day of the ninth month (24/25 Kislev) bears far more significance (as recorded in Haggai 2:10, 18, 20 – some 3 times) . . . but first . . . The Feast of Dedication (24/25 Kislev) and the 2,300 Days of Daniel 8 The great dispensational prophetic commentator, Dr. John Walvoord, suggests in his commentary of Daniel (Daniel – The Key to Prophetic Revelation) that the 2,300-day prophecy as recorded in Daniel 8:13-14 has already been fulfilled as “days” (not as years as the Seventh-Day Adventists, Mormons, and Jehovah Witnesses suggest). Dr. John Walvoord’s accounting of these 2,300 days found in Daniel 8:14 divorces the “Abomination of Desolation” found in these verses from the prototype of the future Antichrist pre-figured in Antiochus IV Epiphanes (AE). AE, in his attempt to Hellenize the Jews, stirred up the Maccabees, leading to the uprising known as the Maccabean Revolt. The revolt led to the “cleansing of the Temple” desecrated by AE and ultimately the celebration of their victory over AE with the re-dedication of the Temple; hence, the Feast of Dedication or “Happy Hanukkah” or the “Festival of Lights” (with the miracle of the sacred oil lasting eight days instead of but one day on the Menorah).

The Maccabean Revolt cir. 164 AD Led to the First Feast of Dedication of the “Cleansed Temple”

Walvoord states: Taking all the evidence into consideration, the best conclusion is that the twenty-three hundred days of Daniel are fulfilled in the period from 171 B.C. and culminated in the death of Antiochus [IV] Epiphanes in 164 B.C. The period when the sacrifices ceased was the latter part of this longer period. Although the evidence available today does not offer fulfillment to the precise day, the twenty-three hundred days, obviously a round number, is relatively accurate in defining the period when the Jewish religion began to erode under the persecution of Antiochus, and the period as a whole concluded with his death . . . As far as Daniel 8:1-14 is concerned, there is no adequate reason for considering it in any other light than that of fulfilled prophecy from the standpoint of the twentieth century. It is adequately explained in the history of the Medo-Persian and Greek empires, and specifically, in the activities of Antiochus Epiphanes. (Walvoord, p. 190: Commentary on Daniel, Moody Press, 1971) The ambiguity of Walvoord’s calendric math disturbs this author. God Almighty is far more precise on His calculations. Since Walvoord accords the futurity of the Seventieth Week of Daniel’s major prophecy found in Daniel 9:24-27, and its Abomination of Desolation, then how can he take Daniel 8:13 when it speaks clearly concerning? . . . . “How long will the vision be, concerning the DAILY SACRIFICES and THE TRANSGRESSION OF DESOLATION?” These two items are juxtaposed the one to another—viz., SACRIFICE and DESOLATION. When Daniel wished to comprehend/understand the vision of the 2,300 days, we read: “Then it happened, when I, Daniel, had seen the vision and was seeking the meaning, that suddenly there stood before me one having the appearance of a man . . . so he came near where I stood, and when he came I was afraid and fell on my face; but he said to me, ‘Understand, son of man, that the VISION REFERS TO THE TIME OF THE END.’” (Daniel 8:15, 17) Apparently, Walvoord’s “time of the end” terminated somewhere around 164 B.C.? Whereas, the fulfillment of the 2,300 days is given in this context: “And the vision of the evenings and mornings [Note: Clearly a 24-hour time frame as per Genesis 1:5.] which was told is true; therefore seal up the vision, FOR IT REFERS TO MANY DAYS IN THE FUTURE” (Daniel 8:26). The juxtaposition of the “Sacrifice” and the “Desolations” are again recited and/or alluded to in Daniel 9:27; 11:31; 12:11—all within a “prophetical context” with the final allusion being found in Daniel 12; to wit: “And at that time . . . until the time of the end . . . the end of these things . . . the time of the end . . . go your way till the end” (Excerpts from Daniel 12). Furthermore, the prophetic time frame as to when the “time of the end” takes place is within the context found in Daniel 12:7: “Then I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by Him who lives forever, that it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished.” This same phraseology is used in the book of Revelation regarding the vision of the Woman who flies and flees into the wilderness: “But the woman was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time from the presence of the serpent” (Rev. 12:14 – See Daniel 7:25; 12:7). Inadvertently, at best, Walvoord would have us interpret the 1,290-days of desolation (Dan. 12:11) as being fulfilled in history past at the time of Antiochus IV Epiphanes, the Seleucid-Syrian-Grecian King (aka, the “Madman” or Epimanes)? Not so! Since there are 1,290 “Days of Desolation” – counted from the “middle of the future 70th Week of Daniel” when a yet future “Abomination of Desolation” shall occur whereupon the “Sacrifice” shall cease; we must, therefore, calculate the “unknown” in this manner: X = Days of Sacrifice 1,290 days = Days of Desolation (Daniel 12:11) 2,300 days = Total Days of Sacrifice and Desolation/Transgression (Daniel 8:14); thus: X + 1,290 Days of Desolation = 2,300 Days of Sacrifice and Desolation SOLVE FOR “X” – X + 1,290 Days = 2,300 Days X = 2,300 Days less 1,290 days X = 1,010 Days Proof: 1,010 Days + 1,290 Days = 2,300 Days Therefore, the Sacrifice must commence 250 days into the 70th Week of Daniel because the Abomination of Desolation will occur “in the middle of the Week” (i.e., after 1,260 days or 3 1/2 years/prophetic months) – again: X + 1010 Days = 1,260 Days (1/2 of the 70th Week) X = 1,260 Days less 1,010 days X = 250 Days Proof: 250 days + 1,010 days = 1,260 Days (first half of the 2520-day Week or 7 prophetic years @ 360 days X 7 years = 2520 days Obviously, the 1,290-days of desolations (Dan. 12:11) is 30 days beyond the total 70th Week of 2,520 days (1,260 days [3 ½ years] + 1,260 days [3 ½ years] = 2,520 days or one heptad or “70” or 7 prophetic years or 7 X 360 days (prophetic year) = 2,520 days + 30 days beyond the “Week” = 2,550 days. [Side Note: These 2,520 days are a fractal or resemblance of the Hebrew Sacred Cubit’s measurement of 25.20 inches – See: Signs in the Heavens and on the Earth, Man’s Days are Numbered and he is Measured, by Doug Krieger] As the “dust clears” what I assert is simply this: The entire 70th Week of Daniel is yet future—even Walvoord concludes this and so do most dispensational writers; however, the majority of them do not conclude the “whereabouts” of the 2,300 “evenings and mornings” (Daniel 8:26)—therein lies the rub. It is NOT in the ancient past (cir. 164 B.C. with Antiochus IV Epiphanes–exclusively) nor is it calculated in years (the 2,300 years (into the future) allegedly ending in 1844 A.D. as the SDA’s affirm—which date was transferred from the Second Coming of Christ to the commencement of the “Investigative Judgment” orchestrated by Ellen G. White). Thus, the futurity of the Abomination of Desolation which commences the 1,290 days of desolation (Dan. 12:11) is yet to be—precipitated by the Abomination of Desolation “in the middle of the week” (Dan. 9:27); which, in time past, was what inaugurated the Feast of Dedication itself! Indeed, the initial Feast of Dedication celebrated the cleansing of the Temple under the Maccabee brothers–it did, in fact, take place on the 24/25th Day of the Ninth Month or on 24/25 Kislev—THAT is why we salute with HAPPY HANUKKAH—this glorious Festival of Lights in celebration, not only of the Second Temple’s Re-dedication on this very date in 165 B.C. by Judas Maccabeus, but recall that the foundation of the Second Temple was originally laid on that very day (thrice mentioned in Haggai 2:10, 17 and 20) in 536 B.C. with the Temple Dedication likewise on 24/25 Kislev in the year 515 B.C. – a span of some 350 years between 515 B.C. and 165 B.C. It’s as if the remarks in Haggai regarding Kislev 24/25’s laying of the foundation for the House of the Lord in 535 B.C. FORESAW the very Feast of Dedication in 165 B.C. – some 370 years later. Our attention, therefore, is riveted on the origins of the Feast of Dedication; its 9/24 (165 B.C.) association with the original laying of the Foundation of the Second Temple in Haggai’s time (535 B.C.) and of the futurity of the Abomination of Desolation—there is an obvious association with all of these time frames bearing profound prophetic significance! Moving Towards Haggai’s 24/25 Kislev – The “Glory of the Latter House” First off, there can be little doubt that Kislev’s 24/25 dates are directly associated with the defeat of the archetype of the Antichrist (both then and yet future – 2 Thess. 2:3-12; Matthew 24:15; Mark 13:14; Revelation 9:11; 12:7-17; 13:1-18; 17:8-11). Secondly, the “devotional” aspects of the 9/24 (Kislev 24/25 – Hanukkah or Feast of Dedication) as seen three times in Haggai are given in two brief chapters wherein Haggai chides the returnees from the Babylonian Captivity, for they took care of themselves (their own houses) but did nothing to rebuild the House of the Lord; therefore this decree upon them was made by Haggai: “You have sown much, and bring in little; you eat, but do not have enough; you drink, but you are not filled with drink; you clothe yourselves, but no one is warm; and he who earns wages, earns wages to put into a bag with holes . . . Thus says the LORD of hosts: ‘Consider your ways! Go up to the mountains and bring wood and build the temple, that I may take pleasure in it and be glorified,’ says the LORD” (Haggai 1:6-8). Much more is said concerning Judah’s indifference to the Lord’s Temple . . . but suffice it to say, all this corporate rebuke was tempered when “the LORD stirred up the spirit of Zerubbabel . . . and the spirit of Joshua . . . and the spirit of all the remnant of the people; and they came and worked on the House of the LORD of hosts, their God” (Haggai 1:14). We will continue our theme regarding these specific “Feast Days” in Part 2 or our mini-series and how these “days” impact the Ekklesia. END NOTE #1: (Note: For those interested in Biblical Numerics this will be most fascinating; however, for those who feel such numeric meandering is a non-essential of the faith, feel free to leave the building—but please do so with a pleasant grin on your face; thank you.) I felt that the sufficiency of the “70” days between Tishri 15 and Kislev 25 – that is, between the High Holy Days of the fall season (harvest) and that of the Temple’s Dedication (Feast of Dedication/Festival of Lights) — was able to highlight there readily could be a linkage between the two (i.e., the High Holy Days and the Feast of Dedication). There are “70” days, which “70” is a cardinal number set within Scripture (e.g., the 70 Heptad/Weeks of Daniel’s prominent prophecy (Daniel 9:24-27) and the association between the Year of Jubilee’s short cycle of 49 years (7 * 7 = 49 years Leviticus 25:8) or Jesus’ injunction to forgive 7 * 70 = 490 – Matt. 18:21-22; and, then, there the 70 years Babylonian Captivity (Jer. 29:10) and sending out the 70 via 2 by 2 (Luke 10:1), etc. That said, the 3 sets of 9/24 are fascinating in that there are 8 months of 30 days or 240 days and then 24 days of the Ninth Month. Once we’ve determined this, it is simple to calculate that there were 3 sets of these time frames so that 240 days X 3 = 720 days and 24 days X 3 = 72 days; thus, we have two sets of “72” or 72 X 2 = 144. The “144” is a prominent number in the New Jerusalem’s Wall being 144 cubits and of each of the faces of the six-faced measurements of the “cubical” New Jerusalem in that 12,000 furlongs X 12,000 furlongs = 144,000,000 sq. furlongs or 6 sets of “144” no matter what angle one views the New Jerusalem the appearance of “144” is displayed (Ref. Rev. 21:16-17). Furthermore, in the Revelation there are two sets of 144,000 (Rev. 7; Rev. 14) Again, if we wish to extrapolate these 72-day number sets we find that 72 days X 24 hours in a day = 1,728 hours which is 12 * 12 * 12 which, as well can be found in the measurement (cubical) of the New Jerusalem in that 12,000 cubits X 12,000 cubits X 12,000 cubits (for its length, height, and width are the same according to Rev. 21:16) = 1,728,000,000,000 cubic furlongs or “1728.” Furthermore, we can determine that the 24th Day of the Ninth Month can be seen as 9/24 wherein if 9 and 24 are added we have: 9 + 24 = 33. The number set “33” has by this author and many others, considered to be the Savior’s age at 33 years when He was “cut off” most likely in the year 33 A.D. Also, King David reigned from the City of David (Jerusalem) for 33 years (2 Sam. 5:4-5). If we take the 3 sets of “33” we have 3 * 33 = 99. Here we are reminded of the 99 sheep and the one who was lost whereupon the Shepherd of the sheep sought the lost sheep (Matt. 18:12; Luke 15:4). There is another most remarkable calculation which can be derived from the 9/24 in that 8 months X 30 prophetic days in a month = 240 + 24 days of the Ninth month itself or: 240 + 24 = 264 days 3 sets of 264 = 3 * 264 = 792 days The “792” number set equates as a mathematical “fractal” or “resemblance” of the edge of the New Jerusalem and of the circumference of Solomon’s “mystical sea of cast bronze” – as follows: Revelation 21:16 = 12,000 furlongs X 660 ft. (one furlong = 660 ft.) = 7,920,000 linear feet or “792” which is a precise reflection of the New Jerusalem – again, validating the connection of the 9/24 Feast of Tabernacles to that of the ultimate New Jerusalem. Solomon’s Laver is given as 10 cubits in diameter (1 Kings 7:23), with the circumference configured at 3.142857 (Pi); therefore, if the Hebrew Sacred Cubit is 25.20 inches (the 2520 being the number of degrees in the rotation of the earth each day or 360ο * 7 days = 2520ο ); therefore 10 cubits X 25.20 in. = 252 inches X 3.142857 (Pi) = 792 inches (Circumference) in that the circumference of a circle is determined by D * Pi or Diameter X 3.142857 (simple Pi). Finally, in my text on Signs in the Heavens and on the Earth, Man’s Days are Numbered and he is Measured, the number set of “6336” is prolific in measurements all throughout antiquity. When we take the 24 hours of every day and use it as a factor with the 264 days of the time frame given in the three sets of 9/24 we discover the following: 24 hours X 264 days (8 months = 240 days + 24 days of the 9th Month = 264 days) = 6,336 hours or “6336” – this numeric expression can be seen as “6…33…6” and is symbolic, I would say, of “man’s” number being “6” (for on the sixth day was he, male and female created); and, of course, the “33” is the Savior’s number set as previously discussed; therefore, this could readily be seen as the Savior being “cut off” between two thieves on the cross. Likewise, it fascinates in that this “6336” if used as factors appears as follows: 6 * 3 * 3 * 6 = 324 (one set) – this “324” is the very WALL of the New Jerusalem in that 144 Cubits (Rev. 21:17) X 2.1 ft. (the length of the Hebrew Sacred Cubit of 25.20 inches ÷ 12 inches = 2.1 ft.) = 302.4 ft. wherein if the zero is removed we see the “324” appears once again. There are a multiplicity of mathematical expressions which can be viewed from the three sets of 9/24 found in Haggai 2. END NOTE #2: Please Note: 1 Kings 6:38 states, as well, that the Solomonic Temple took 7 years in building it [from the 4th year of Solomon’s reign until the 11th year of Solomon’s reign–from the month of Ziv [Ayar/Lyar around April/June] the foundation was laid unto the month of Bul/Heshvan or Cheshvan [October or November] it was finished; therefore, we must subtract from the foundation’s inaugural date of 965 B.C. some 7 years+ or cir. 957 B.C. as the actual Temple Dedication date on the Gregorian Calendar . . . the establishment of the 1445 B.C. for the Passover/Law + 480 years unto the laying of the foundation of Solomon’s Temple unto 965 B.C. MAY be contested; however, numerous scholars contend the 1444/1445 B.C. date to be the Passover/Exodus with the Jewish Calendar contrived in cir. 133/160 A.D. [the Seder Olam Rabbah being some 243 years deficient – i.e., it is currently not the year 5780 as of Sept. 29/30 in the Gregorian year of 2019 AD]. (RE: The absence of the 243 years – see: Daniel Reveals the Bloodline of the Antichrist, Jr. R. Church, 1st Edition, 2010, Prophecy Publications, Oklahoma City, OK, pp. “The Jewish Calendar’s Missing Years,” Appendix 1, pp. 237-254—mainly, accounting for all the Persian Kings is sorely absent from the Jewish Calendar.) One would add to 5780 + 243 years = 6023 years (since Adam’s creation) meaning that if man were given 6,000 years, then the Jewish Calendar is some 23 year beyond 6,000 years which comports to Bishop James Ussher’s calendar of 4004 B.C. to the present of 2019 A.D. in which the total is: 4004 + 2019 = 6023 years or, again, some 23 years beyond the 6,000 years–meaning the creation of Adam had to have been somewhere cir. 3975 B.C., not 4004 B.C. Could it be that if Adam’s creation date was in 3975 B.C. + 2019 AD = 5,994 years; meaning, we could be within six years of the end of “man’s days.” In my study of the calculations of the generations of the Patriarchs, I can account for 21 of them from Adam to Isaac, Son of Promise, and some 2,100 years from Adam’s Creation until the reception of the Promise made to Isaac in Genesis 26:1-6 at the age of 52, having twins (Esau and Jacob) when Isaac was 60 years of (Gen. 25:26)—there were 430 years from the Promise made to Isaac until the Passover (Ex. 12:40-41; Gal. 3:15-18). Thus, 2,100 years + 430 years = 2,530 years from Adam to the first Passover. Therefore, if the first Passover was in the year 1445 BC we would add 2,530 years to this date or 1445 BC + 2,530 years = 3975 BC (the year of Adam’s Creation). Thus, again: 3975 BC + 2019 AD = 5,994 Years - in sum, we appear to be “running out of time!”

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