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2520 Notas 1.3 PDF
2520 Notas 1.3 PDF
LA PROFECÍA
DE LOS 2520
El fundamento y la plataforma! 14
El mensaje de arrepentimiento! 14
El fundamento y la plataforma! 19
El fundamento! 20
Esencia! 20
Introducción
Dan 9:11
Neh 1:6-9
Deut 29:21-30:3
El pacto
Lev 26:12
Ex 19:1-6
Ex 34:28 la base del pacto
Deut 7:9
Ex 20-24
1) Requerimientos
Lev 26:1-3
2) Bendiciones
Lev 26:4-13
3) Maldicones
Lev 26:14-39
4) Reestablecimiento
Lev 26:40-43 (Jer 3:12-15; Neh 1:5-11)
Siete tiempos
Lev 26:18,21,24,28
En hebreo: sheba` (sheh‘-bah) 07651
Según Strong‘s Concordance: número cardinal; siete (como el sagrado comple-
to); siete veces (adverbial); una semana (por implicación); un número indefinido
(por extension) siete veces, diecisiete, decimo séptimo, séptimo, siete tiempos).
En inglés: seven times (siete veces, siete tiempos/ años)
En Gen 41:26 (sheba`): siete años
En Lev 25:8 (sheba`) siete veces, siete años
Un año = 360 días; 7 x 360 = 2520
Repetición y expansión
Deut 28:1-14, Lev 26:1-13
Deut 28:15-26, Lev 26:14-39
Hiram Edson
„In Isaiah 10:5,6, we read, “O Assyrian, the rod of mine anger, the staff in their
hand is mine indignation. I will send him against an hypocritical nation, and
against the people of my wrath will I give him a charge to take the spoil, and to
take the prey and to tread them down like the mire of the streets.” In 2King 17,
we have the inspired record of the fulfillment of this prediction, which without
further controversy is the point from which to reckon the appointed time of trea-
ding down the host like the mire of the streets.
In verse 4 we learn that the king of Assyria took Hoshea king of Israel and shut
him up and bound him in prison. Verses 5 and 6 read, “Then the king of Assyria
came up throughout all the land and went up to Samaria and besieged it three
years. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried
Israel away into Assyria and placed them in Halah and in Habor by the river of
Gozan, and in the cities of the Medes.”
Verse 24. “And the king of Assyria brought men from Babylon, and from Cutha,
and from Ava, and from Hamath, and from Sepharvaim, and placed them in the
cities of Samaria instead of the children of Israel: and they possessed Samaria
and dwelt in the cities thereof.” In verses 22, 23, it is written, “For the children of
Israel walked in all the sins of Jeroboam which he did; they departed not from
them; until the Lord removed Israel out of his sight AS he had said by ALL his
servants the prophets. SO was Israel carried away out of their own land to
Assyria unto this day.” Thus in 2Kings 17, is found the inspired record of the
fulfillment of what God has said by his servant Isaiah 10:5,6, and by Mo-
ses in Lev 26, and by David in Ps 78:59-62, and 1Kings 14:15,16. It is in fact
the inspired historical record of the fulfillment of what God had said by ALL his
servants the prophets on this point of giving Israel over into captivity to be tro-
dden down of the Gentiles like the mire of the streets.” The validity of the above
testimony cannot be invalidated or impeached; hence there can be no room left
for further doubt on this so clear a point. This, then, is the inspired historical
event; and its chronology, which is 723 B. C., is the point from which to
reckon the 2520 years captivity. Instead of reckoning from the taking of Men-
nasseh king of Judah to Babylon, 677 B. C., we reckon from the shutting up and
binding in prison Hoshea king of Israel, which was 723 B. C. This was 19 years
after Isaiah’s prophecy, recorded in 7:8, which was 742 B. C.; hence Eph-
raim was broken from being a people literally within three-score and five
years. From whatever point in the year 723 B. C. we reckon, the same corres-
ponding point in the year 1798, must be reached to fill up 2520 full years; the
same as in the case of the 2300 days, dating from the Fall of 457 B. C., and
ending in the Fall of 1844 A. D. The year 723 B. C. is the true beginning, and
1798 is the true terminus of the 2520 years captivity of the people of God. And
we have a historical record of a corresponding event transpiring in the year
1798, which perfectly answers the fulfillment of the predictions of the prophets
which have foretold the events which mark the end of the 2520 years indigna-
tion and captivity.“ Hiram Edson in Review and Herald, número 15, 10 de Ene-
ro, 1856.
Aplicación
- 2520 años desde 723 terminaron en 1798
- 2520 dividido en dos son 1260
- De esta manera esta profecía también marca el año 538 DC
B) Juda 677 AC
2Chr 33:10-12
Asarhaddón, hijo de Senaquerib, rey de Asiria (681-669 AC). „Tras una guerra
civil de alrededor de seis meses, Asarhaddón se impuso como rey de Asiria, y,
según 2R 19:35-37, sus hermanos huyeron al "país de Ararat", identificado ge-
neralmente como Urartu. Una de las obras más relevantes del reinado de
Asarhaddón fue la reconstrucción de Babilonia, la que había sido destruida
hasta sus cimientos por Senaquerib en 689 a. C.recuperó las provincias rebel-
des al oeste del rio Eufrates. Con la muerte de Senaquerib ellos habían tratado
de desatarse del yugo asirio. Después de retomar control en Israel y sacar al
resto de los habitantes israelitas, aprovechando la ocasión él dejó a sus gene-
rales bajo la lideranza de Tartan que se ocupen también de las tierras de Judá.“
Wikipedia, Asarhaddón, Noviembre de 2011.
Manasés (697-643 AC)
El nombre de Manasés aparece en los anales de los reyes de Asiria.
2R 21:11-18
Aplicación
- 2520 desde 677 terminaron en 1844
William Miller
I had Cruden's Concordance, which I think is the best in the world, so I took that
and my Bible, and set down to my desk, and read nothing else except the
newspapers a little, for I was determined to know what my Bible meant. I began
at Genesis and read on slowly; and when I came to a text that I could not un-
derstand, I searched through the Bible to find out what it meant. After I had go-
ne through the Bible in this way, O, how bright and glorious the truth appeared.
I found what I have been preaching to you. I was satisfied that the seven ti-
mes terminated in 1843. Then I came to the 2300 days; they brought me to the
same conclusion; but I had no thought of finding out when the Saviour was co-
ming, and I could not believe it; but the light struck me so forcibly I did not know
what to do. Now, I thought, I must put on spurs and breeching; I will not go fas-
ter than the Bible, and I will not fall behind it. Whatever the Bible teaches I will
hold on to it." William Miller, 16 de Noviembre, 1842, JVHe, HST 66.10
„It could not be revoked, notwithstanding their repentance and partial reforma-
tion. Jeremiah 15:4, - ,And I will cause them to be removed into all kingdoms of
the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that
which he did in Jerusalem,‘ - tells us of the same thing, that Judah as well as
Israel must be made captives. Israel began to be carried away in the days of
Hoshea, 722 BC, and from that time to 1798 after Christ, is exactly 2520
years, or the seven prophetic years. How remarkable, that when the seven
years ended, God began to deliver his church from her bondage, which for
ages had been made subject to the kings of the earth. In 1798 the church came
out of the wilderness, and began to be delivered from her captivity. But the
completion of her slavery to the kingdoms of the earth, is reserved for another
period. Beginning BC, 677 years, seven prophetic years, or 2520 common
years, would end in AD 1843. Therefore, beginning at the captivity of Manas-
seh and the final dispersion of the ten tribes of Israel, where God has fixed the
time for the dispersion of the people of God and the scattering of the holy peop-
le, until the year 1843, will be the end of the seven years, when the acceptable
year of the LORD will commence; and, in my humble opinion, the children of
God will be delivered from all the evils enumerated by Moses in Leviticus 26,
and Jeremiah 15; from war or the sword, from pestilence and famine, from cap-
tivity and spoil, from death and corruption; and all will be comforted, and all
tears be wiped from off all faces; sighs and sorrows shall cease forever, and
there shall be no more curse, for the throne of the Lamb shall be there, and he
shall dwell with them, and be their God, and they shall be his people. This will
take place in the acceptable year of the Lord, the antitypical year of release.“
William Miller, 1842, LTSGJ 18.1
„What did the angel mean by time, times, and a half? I answer, he meant three
years and a half prophetic, or forty-two months, as in Rev 11:2, and 13:5; or
1260 prophetic days, as in Rev 11:3, and 12:6 and 14. He meant the one half
of "seven times." Daniel saw the same thing as Moses, only to Daniel the
time was divided. He was informed that the little horn would "speak great
words against the Most High, and shall wear out the saints of the Most High,
and think to change times and laws; and they shall be given into his hand until a
time, times, and the dividing of time." This makes Moses' seven times, for
twice three and a half are seven, and twice 1260 are 2520 common years.
But you may inquire, are not these two things the same in Daniel? I answer, no.
For their work is different, and their time of existence is at different periods. The
one scatters the holy people; the other wears out the saints. The one
means the kingdoms which Daniel and John saw; the other means Papacy,
which is called the little horn, which had not come up when the people of God
were scattered by Babylon and the Romans. The first means literal Babylon or
the kings of the earth, the other means mystical Babylon or Papacy. And both
together would scatter the holy people and wear out the saints "seven ti-
mes," or 2520 years.“
William Millerr, 1842, MWV1 44.1
„Dios envió a su ángel para que moviese el corazón de un agricultor que antes
no creía en la Biblia, y lo indujese a escudriñar las profecías. Los ángeles de
Dios visitaron repetidamente a aquel varón escogido, y guiaron su entendimien-
to para que comprendiese las profecías que siempre habían estado veladas al
pueblo de Dios. Se le dió el primer eslabón de la cadena de verdades (The
commencement of the chain of truth was given to him/ comienzo de la cadena)
y se le indujo a buscar uno tras otro los demás eslabones hasta que se maravi-
lló de la Palabra de Dios, viendo en ella una perfecta cadena de verdades.
Aquella Palabra que había considerado no inspirada, se desplegaba ahora es-
plendente y hermosa ante su vista. Echó de ver que unos pasajes de la Escritu-
ra son explicación de otros, y cuando no entendía uno de ellos lo encontraba
esclarecido por otro. Miraba la sagrada Palabra de Dios con gozo, a la par que
con profundísimo respeto y reverencia.
Según fué prosiguiendo en el escrutinio de las profecías, convencióse de que
los habitantes de la tierra estaban viviendo sin saberlo en los últimos tiempos
de la historia del mundo. Vió que las iglesias estaban relajadas, que habían
desviado su afecto de Jesús para ponerlo en el mundo; que procuraban hono-
res mundanos en vez del honor que proviene de lo alto; que codiciaban rique-
zas terrenales en vez de allegar tesoros en el cielo. Vió por doquiera hipocre-
sía, tinieblas y muerte. Su ánimo estaba desgarrado en sí mismo. Dios le lla-
maba para que abandonara su granja, como había llamado a Eliseo para que
dejara los bueyes y el campo de labranza y siguiese a Elías. Tembloroso em-
pezó Guillermo Miller a declarar ante la gente los misterios del reino de Dios,
conduciendo a sus oyentes por medio de las profecías al segundo advenimien-
to de Cristo. Se iba fortaleciendo con cada esfuerzo. Así como Juan el Bautis-
ta anunció el primer advenimiento de Jesús y preparó el camino para su
venida, también Guillermo Miller y los que se le unieron proclamaron al
mundo la inminencia del segundo advenimiento del Hijo de Dios.
Se me transportó a la era apostólica y se me mostró que Dios había confiado
una obra especial a su amado discípulo Juan. Satanás quiso impedir esta obra
e indujo a sus siervos a que matasen a Juan; pero Dios le libró milagrosamente
por medio de su ángel. Todos cuantos presenciaron el gran poder de Dios en la
liberación de Juan, quedaron atónitos, y muchos se convencieron de que Dios
estaba con él, y que era verdadero el testimonio que daba de Jesús. Quienes
trataban de matarlo temieron atentar de nuevo contra su vida, y le fué permitido
seguir sufriendo por Jesús. Finalmente sus enemigos le acusaron calumniosa-
mente y fué desterrado a una isla solitaria, donde el Señor envió a su ángel pa-
ra revelarle eventos que iban a suceder en la tierra y la condición de la iglesia
hasta el tiempo del fin,—sus apostasías y la posición que ocuparía si agradaba
a Dios y obtenía la victoria final.
El ángel del cielo llegóse majestuosamente a Juan, reflejando en su semblante
la excelsa gloria de Dios. Reveló a Juan escenas de profundo y conmovedor
interés en la historia de la iglesia de Dios, y le presentó los conflictos peligrosos
que habrían de sufrir los discípulos de Cristo. Juan los vió atravesando durísi-
mas pruebas en que se fortalecían y purificaban para triunfar por fin victoriosa y
gloriosamente salvados en el reino de Dios. El aspecto del ángel rebosaba de
gozo y refulgía extremadamente mientras mostraba a Juan el triunfo final de la
iglesia de Dios. Al contemplar el apóstol la liberación final de la iglesia, quedó
arrobado por la magnificencia del espectáculo, y con profunda reverencia y pa-
vor postróse a los pies del ángel para adorarle. El mensajero celestial lo alzó
instantáneamente del suelo y suavemente le reconvino diciendo: “Mira, no lo
hagas; yo soy consiervo tuyo, y de tus hermanos que retienen el testimonio de
Jesús. Adora a Dios; porque el testimonio de Jesús es el espíritu de la profe-
cía.” Después el ángel le mostró a Juan la ciudad celestial en todo su esplen-
dor y refulgente gloria; y él, absorto y abrumado, olvidándose de la anterior re-
convención del ángel, postróse de nuevo a sus pies para adorarle. También es-
ta vez le reconvino el ángel, diciéndole: “Mira, no lo hagas; porque yo soy con-
siervo tuyo, de tus hermanos los profetas, y de los que guardan las palabras de
este libro. Adora a Dios.”
Los predicadores y el pueblo solían considerar misterioso el libro del Apocalip-
sis y de menor importancia que otras partes de las Escrituras Sagradas. Pero
yo vi que este libro es verdaderamente una revelación dada en beneficio espe-
cial de quienes viviesen en los últimos días, para inducirlos a discernir su ver-
dadera posición y su deber. Dios dirigió la mente de Guillermo Miller hacia
las profecías y le dió gran luz sobre el Apocalipsis.
Si la gente hubiese entendido las visiones de Daniel habría comprendido mejor
las de Juan. Pero a su debido tiempo, Dios obró en su siervo elegido, y él,
con claridad y el poder del Espíritu Santo, explicó las profecías demos-
trando la concordancia entre las visiones de Daniel y las de Juan, así co-
mo con otros pasajes de la Biblia, e inculcó en el ánimo de la gente las sagra-
das y temibles amonestaciones de la Escritura a prepararse para el adveni-
miento del Hijo del hombre. Quienes le oyeron quedaron profundamente con-
vencidos, y clero y pueblo, pecadores e incrédulos, se volvieron hacia el Señor
y buscaron la preparación para estar en pie en el juicio.
Los ángeles de Dios acompañaron a Guillermo Miller en su misión. Firme
e intrépido, proclamaba el mensaje que se le había confiado. Un mundo sumi-
do en la maldad y una iglesia fría y mundana eran bastante para llamar a la ac-
ción todas sus energías y moverlo a sufrir voluntariamente toda clase de pena-
lidades y privaciones. Aunque combatido por los que se llamaban cristianos y
por el mundo, y abofeteado por Satanás y sus ángeles, no cesaba Miller de
predicar el Evangelio eterno a las multitudes siempre que se le deparara oca-
sión, pregonando cerca y lejos: “Temed a Dios, y dadle gloria, porque la hora
de su juicio ha llegado.”
Early Writings, 229–232.
“From a farther study of the Scriptures, I concluded that the seven times of Gen-
tile supremacy must commence when the Jews ceased to be an independent
nation at the captivity of Manasseh, which the best chronologers assigned to B.
C. 677; that the 2300 days commenced with the seventy weeks, which the best
chronologers dated from B. C. 457; and that the 1335 days commencing with
the taking away of the daily, and the setting up of the abomination that maketh
desolate, [Daniel 12:11] were to be dated from the setting up of the Papal su-
premacy, after the taking away of Pagan abominations, and which, according to
the best historians I could consult, should be dated from about A. D. 508.
Reckoning all these prophetic periods from the several dates assigned by the
best chronologers for the events from which they should evidently be reckoned,
they all would terminate together, about A. D. 1843. I was thus brought, in 1818,
at the close of my two years study of the Scriptures, to the solemn conclusion,
that in about twenty-five years from that time all the affairs of our present state
would be wound up . . .”
William Miller in Advent Review and Sabbath Herald, 18 de April, 1854.
„He visto que Dios estaba con la publicación del diagrama [de 1850] por el
hermano Nichols. Vi que había una profecía en la Biblia que se refería al dia-
grama; y si este diagrama esta destinado al pueblo de Dios, si es suficiente pa-
ra uno, también le basta al otro, y si uno necesitaría un diagram más amplio, el
otro también la necesitaría.“
13MR 359
El fundamento y la plataforma
“La advertencia ha venido: nada habrá de ser alterado en manera alguna como
para cambiar el fundamento sobre el cual hemos estado construyendo desde
que el mensaje comenzó en 1842, 1843 y 1844. Yo estuve presente en este
mensaje, y desde entonces he estado en pie ante el mundo, leal a la luz que
Dios nos ha dado. Nos hemos propuesto no quitar los pies de la plataforma
donde fueron puestos cuando día a día procurábamos al Señor con la oración
seria y ferviente, en busca de luz. ¿Usted piensa que podía yo dejar la luz que
Dios me ha dado? Ese mensaje es como la Roca de las Edades. Me ha estado
sirviendo de guía desde que fue dado”.
RH, 14 de Abril de 1903.
El mensaje de arrepentimiento
Lev 26:40-45
Is 1:1-31
Jer 3:12-14
2Chr 33:10
Megalomanía
“ Megalomania es un estado psicopatológico caracterizado por los delirios de
grandeza, poder, riqueza u omnipotencia. A menudo el término se asocia a una
obsesión compulsiva por tener el control... Es un mal estudiado por los especia-
listas desde tiempos muy remotos. Los ejemplos más comunes son de empe-
radores, monarcas y dictadores.”
http://es.wikipedia.org/wiki/Megaloman%C3%ADa
"The megalomaniac differs from the narcissist by the fact that he wishes to be
powerful rather than charming, and seeks to be feared rather than loved. To this
type belong many lunatics and most of the great men of history." Bertrand
Russel
☛ Con una dieta de alimentos crudos el cuerpo se limpia despues de siete
años.
☛ Salmos 12:6, Dan 3:19 (reunidos a Cristo)
“These words were units of weight, much like the ounce and pound or the gram
and kilogram. The base unit in Babylon was the gold shekel or “tekel.” Twenty-
five shekels made a “upharsin,” and fifty shekels made a “mena.” The phrase
also therefore indicated a sum, as follows: MENA (50) + MENA (50) + TEKEL
(1) + UPHARSIN (25) = 126. Furthermore, each shekel was divided into 20 ge-
rahs (Ezek. 45:12), so the above total of 126 shekels also equals 2,520 ge-
rahs.” http://www.thercg.org/questions/p049.a.html. Noviembre 2011.
El fundamento de nuestra fe
“El sueño de Guillermo Miller
Soñé que Dios, por una mano invisible, me mandó un cofre de curiosa hechura,
que tendría unas diez pulgadas de largo por seis de ancho. Estaba hecho de
ébano y de perlas curiosamente engastadas. Junto al cofre estaba atada una
llave. Tomé inmediatamente esa llave y abrí el cofre, al que, para mi asombro y
sorpresa, encontré lleno de joyas: diamantes, piedras preciosas y monedas de
oro y plata, de todo tamaño, valor y clase, hermosamente ordenados en sus
lugares dentro del cofre; y así colocados reflejaban una gloria y una luz que
sólo podían compararse con la del sol.
Pensé que no debía disfrutar solo de este espectáculo maravilloso, aunque mi
corazón rebosaba de gozo frente al esplendor, a la hermosura y al valor del
contenido. Lo puse por lo tanto sobre una mesa en el centro de mi habitación e
hice saber que cuantos quisieran podían venir y ver el espectáculo más glorio-
so y brillante que hubiese visto hombre alguno en esta vida.
La gente comenzó a acudir. Al principio eran unos pocos, pero el número fué
aumentando hasta ser una muchedumbre. Cuando miraban por primera vez el
interior del cofre, se admiraban y dejaban oir exclamaciones de gozo. Pero cu-
ando el número de espectadores aumentó, cada uno se puso a desordenar las
joyas, sacándolas del cofre y desparramándolas sobre la mesa.
Comencé a pensar que el dueño iba a exigir de mi mano la devolución del cofre
y de las joyas; y si toleraba que las esparciesen [scattered], jamás podría vol-
ver a colocarlas dentro del cofre; y considerando que nunca podría hacer frente
a la inmensa responsabilidad, empecé a rogar a la gente que no tocase las
joyas ni las sacase del cofre; pero cuanto más les rogaba, tanto más las
esparcían [scattered]; y llegaban hasta a hacerlo [scatter] por toda la pieza,
sobre el piso y sobre cada mueble.
Vi entonces que entre las joyas y las monedas genuinas se había introducido
una innumerable cantidad de joyas y monedas falsas. Me indignó la conducta
vil e ingrata de la gente, a la cual dirigí reproches; pero cuanto más los re-
prendía, tanto más desparramaban [scattered] joyas y monedas falsas entre
las genuinas. Me airé entonces y comencé a valerme de la fuerza física para
empujarlos fuera de la habitación; pero mientras echaba a una persona, tres
más entraban y traían suciedad, como virutas, arena y toda suerte de basuras,
hasta cubrir cada una de las joyas, las monedas y los diamantes, que quedaron
todos ocultos de la vista. También hicieron pedazos el cofre, y dispersaron
[scattered] los restos entre la basura. Me parecía que nadie consideraba mi
pesar ni mi ira; me desalenté y descorazoné por completo, de manera que me
senté a llorar. Mientras estaba así llorando y lamentándome por la gran pérdida
y la gran responsabilidad que me tocaba, me acordé de Dios, y le pedí fervoro-
samente que me mandase ayuda.
Inmediatamente se abrió la puerta, y cuando toda la gente su hubo ido entró un
hombre en la habitación. Tenía una escobilla en la mano; abrió las ventanas y
comenzó a barrer el polvo y la basura de la habitación.
Le grité que tuviese cuidado, porque había joyas preciosas dispersas [scatte-
red] entre la basura. Me contestó que no temiese, porque él “les prestaría su
cuidado.”
Después, mientras barría el polvo y la basura, las joyas espurias y las monedas
falsas subieron todas y salieron por la ventana como una nube, y el viento se
las llevó. En el bullicio, cerré los ojos un momento; y cuando los abrí, toda la
basura había desaparecido. Las preciosas joyas, las monedas de oro y plata y
los diamantes estaban desparramados [scattered] en profusión por toda la
pieza. El hombre puso entonces sobre la mesa un cofre mucho mayor y más
hermoso que el primero, y reuniendo [gathering] a puñados las joyas, las mo-
nedas y los diamantes, los puso en el cofre, hasta que ni uno solo quedó afue-
ra, a pesar de que algunos de los diamantes no eran mayores que la punta de
un alfiler.
Llamándome entonces, me dijo: “Ven y ve.”
Miré en el cofre, pero el espectáculo me deslumbraba. Las joyas brillaban diez
veces más que antes. Pensé que habían sido limpiadas en la arena por los
pies de aquellos impíos que las habían desparramado y pisoteado en el polvo.
Estaban dispuestas en hermoso orden dentro del cofre, cada una en su lugar,
sin que el hombre que las había puesto allí se hubiese tomado un trabajo
especial. Grité de gozo, y ese grito me despertó.” William Miller, PE 82-84
☛ Joyas = las verdades del Adventismo
“I saw that we must wake up, wake, and cry earnestly for the arm of the Lord to
be revealed. It is fatal to sleep now. Time is almost finished. I saw that it was a
shame for us to refer to the scattering for examples to govern us now in the
gathering time; for if God does no more for us now than He did then, we shall
never be gathered. In the scattering, Israel were torn and smitten, but now God
will bind up and heal them.
I saw that God had stretched out His hand the second time to recover the rem-
nant of His people. They are these who have been covered up in the “rubbish”
since 1844. I saw that efforts to spread the truth should now be put forth, such
as in 1843 and 1844. In the scattering, efforts to spread the truth had but little
effect—accomplished but little or nothing—but now in the gathering time, when
God has set His hand to gather His people, efforts to spread the truth will have
their designed effect; and all should be zealous and united in the work. I saw
that a paper was needed, and all should feel interested in it.” SpM 1
El fundamento y la plataforma
“Vi que una compañía se mantenía de pie bien guardada y firme, negando su
apoyo a aquellos que querían trastornar la fe establecida del cuerpo. Dios mi-
raba con aprobación a esa compañía. Me fueron mostrados tres escalones: los
mensajes del primer ángel, del segundo y del tercero. Dijo mi ángel acom-
pañantes. "¡Ay de aquel que mueva un bloque o clavija de estos mensajes! La
verdadera comprensión de esos mensajes es de importancia vital. El destino
de las almas depende de la manera en que son recibidos." Nuevamente se me
hizo recorrer esos mensajes, y vi a cuán alto precio había obtenido su experi-
encia el pueblo de Dios. La obtuvo por mucho padecimiento y severo conflicto.
Dios lo había conducido paso a paso, hasta ponerlo sobre una plataforma sóli-
da e inconmovible. Vi a ciertas personas acercarse a la plataforma y examinar
su fundamento. Algunos subieron inmediatamente a ella con regocijo. Otros
comenzaron a encontrar defectos en el fundamento. Querían que se hiciesen
mejoras. Entonces la plataforma sería más perfecta, y la gente mucho más fe-
liz. Algunos se bajaban de la plataforma para examinarla, y declaraban que
estaba mal colocada. Pero vi que casi todos permanecían firmes sobre la pla-
taforma y exhortaban a quienes habían bajado de ella a que cesasen sus que-
jas; porque Dios era el Artífice Maestro, y ellos estaban combatiendo contra él.
Relataban la obra maravillosa hecha por Dios, que los había conducido a la
plataforma firme, y al unísono alzaban los ojos al cielo y con voz fuerte glorifi-
caban a Dios. Esto afectaba a algunos de los que se habían quejado y dejado
la plataforma, y éstos, con aspecto humilde, volvían a subir a ella. PE 259-260
El fundamento
“La advertencia ha venido: nada habrá de ser alterado en manera alguna como
para cambiar el fundamento sobre el cual hemos estado construyendo desde
que el mensaje comenzó en 1842, 1843 y 1844. Yo estuve presente en este
mensaje, y desde entonces he estado en pie ante el mundo, leal a la luz que
Dios nos ha dado. Nos hemos propuesto no quitar los pies de la plataforma
donde fueron puestos cuando día a día procurábamos al Señor con la oración
seria y ferviente, en busca de luz. ¿Usted piensa que podía yo dejar la luz que
Dios me ha dado? Ese mensaje es como la Roca de las Edades. Me ha estado
sirviendo de guía desde que fue dado”. RH, 14 de Abril de 1903.
Esencia
Los dos 2520 fueron redescubiertos en nuestro tiempo. ¿Por qué? Ellos tienen
un mensaje específico para nuestra generación: estamos repitiendo la historia
de los Milleritas; estamos en el mismo proceso de reunión que resultará en un
pueblo remanente. Este proceso es una successión de pruebas y ya ha co-
menzado - es ahora.
• Volviendo a los fundamentos el Señor nos provee con más luz
• 2520 representan al levantamiento de los fundamentos (1R 6:38)
• Los 2520 incluyen una gran advertencia combinado con el mensaje de arre-
pentimiento
• 2520 representan la reunión a Cristo (Dan 3:19)
• Es un mensaje de vida y muerte
“Jesús y toda la hueste celestial miraban con simpatía y amor a quienes con
dulce expectación habían anhelado ver a quien amaban. Los ángeles se cer-
nían sobre ellos y los sostenían en la hora de su prueba. Los que habían re-
chazado el mensaje permanecieron en tinieblas, y la ira de Dios se encendió
contra ellos por no haber recibido la luz que les había enviado desde el cielo.
Pero los desalentados fieles que no podían comprender por qué no había veni-
do su Señor no quedaron en tinieblas. Nuevamente se les indujo a escudriñar
en la Biblia los períodos proféticos. La mano del Señor se apartó de las ci-
fras, y echaron de ver el error [and the mistake was explained]. Advirtieron
[vieron] que los períodos proféticos alcanzaban hasta 1844, y que la misma
prueba que habían aducido para demostrar que los períodos proféticos
terminaban en 1843 demostraba que terminarían en 1844.
“La luz de la Palabra de Dios iluminó su situación y descubrieron que había un
período de tardanza. “Aunque [la visión] tardare, espéralo.” En su amor a la in-
mediata venida de Cristo habían pasado por alto la demora de la visión, calcu-
lada para comprobar quiénes eran los que verdaderamente esperaban al Sal-
vador. De nuevo señalaron una fecha. Sin embargo, yo vi que muchos de ellos
no podían sobreponerse a su desaliento para llegar al grado de celo y energía
que caracterizara su fe en 1843.
Satanás y sus ángeles triunfaron sobre ellos, y los que no habían querido reci-
bir el mensaje se congratulaban de la perspicacia y prudencia previsoras que
habían revelado al no ceder a lo que llamaban engaño. No echaban de ver que
estaban rechazando el consejo de Dios contra sí mismos y obrando unidos con
Satanás y sus ángeles para poner en perplejidad al pueblo de Dios que vivía
de acuerdo con el mensaje celestial.
Los creyentes en este mensaje fueron oprimidos en las iglesias. Durante algún
tiempo el miedo impidió, a quienes no querían recibir el mensaje, que actuaran
de acuerdo con lo que sentían; pero al transcurrir la fecha revelaron sus verda-
deros sentimientos. Deseaban acallar el testimonio que los que aguardaban se
veían compelidos a dar, de que los períodos proféticos se extendían hasta
1844. Los creyentes explicaron con claridad su error y expusieron las razones
por las cuales esperaban a su Señor en 1844. Sus adversarios no podían adu-
cir argumentos contra las poderosas razones expuestas. Sin embargo, se en-
cendió la ira de las iglesias, que estaban resueltas a no recibir la evidencia y a
no permitir el testimonio en sus congregaciones a fin de que los demás no pu-
dieran oírlo. Quienes no se avinieron a privar a los demás de la luz que Dios les
había dado fueron expulsados de las iglesias; pero Jesús estaba con ellos y se
regocijaban a la luz de su faz. Estaban dispuestos a recibir el mensaje del se-
gundo ángel.” PE 236-237
“Says an objector, ‘I do not believe that the midnight cry has yet been given.’
Neither do we believe that the midnight cry has been heard by us, or that it ever
will be. The cry of Matthew 25:6, ‘Behold the bridegroom cometh,’ is in the his-
tory of an eastern marriage. But that a cry was given, and fully received by the
entire Advent body in the autumn of 1844, that compares well with the midnight
cry of the parable, should not be denied by those who had an experience in it. It
came in the right time. The cry of the parable immediately followed the delay,
and the slumbering and sleeping. This followed our delay, having been di-
sappointed, and reached our ears while in a dormant state. That cry waked up
the ten virgins, and led them to trim their lamps. This, attended by the power of
the Spirit, aroused the Advent people, and led them to search the Bible as ne-
ver before, and to consecrate themselves and their worldly possessions wholly
to the Lord. Those who gave the cry that the Lord would come at the se-
venth month, 1844, clearly saw that the prophetic periods reached to that
time, therefore, the evidence that had been presented from the periods to
prove that the Advent would be in 1843, proved that it would be in 1844.
We then saw an error in that manner of reckoning which terminated the 2300
days in 1843. None of those who wrote against the Advent saw it. The hand of
Providence covered the mistake until the time came for it to be seen. The error
was in taking 457 full years from the 2300, which left 1843, without making any
account of the fraction of the year 457 B. C., that had passed, when the
commandment went forth, from which the 70 weeks are reckoned. As it takes
457 full years and 1843, to make 2300, the fraction of the year 457, B. C., that
had passed when the 70 weeks commenced, should be added to 1843, which
brings the termination of the 2300 days in 1844. This point is made clear in the
following testimony from the Advent Herald of November 13, 1844.
‘Our minds were directed to that point of time [1843], from the fact that dating
the several prophetic periods from those years in which the best chronologers
assign the fulfillment of those events which were to mark their commencement,
they all seemed to terminate that year. This was, however, only apparent. We
date the 'seven times,' or 2520 years, from the captivity of Manasseh,
which is, with great unanimity, placed by chronologers BC677. This date
is the only one we have ever reckoned from, for the commencement of
this period; and subtracting BC677 from 2520 years there remained
AD1843. We, however, did not observe that as it would require 677 full
years BC and 1843 full years AD to complete 2520 years, that it would also
oblige us to extend this period as far into AD1844 as it might have com-
menced after the beginning of BC677. The same was also true of the other
periods. The great jubilee of 2450 years [not represented on either the 1843 r
1850 charts], commencing with the captivity of Jehoiakim BC607; and the 2300
days, commencing with the 70 weeks BC457, would respectively require 1843
full years after Christ added to as many full years before Christ, as the years in
which we have always respectively commenced each period, to complete the
number of years in each; and as subtracting from each period the date BC of its
commencement, there would remain AD1843, no reference whatever was made
to the fraction of the year, which in each case, had transpired from its commen-
cement, and which would require that each period should extend as much be-
yond the expiration of AD1843, as they respectively began after the commen-
cement of the year BC from which they are dated.
“While this discrepancy was not particularly noticed by us, it was also not noti-
ced by any of our learned opponents. Amid all the arguments which were
brought to bear against our position, no allusion was made to that point.’
“The right application of Habakkuk 2:2-3, was seen clearly by those who gave
the seventh month message. The Advent body then held that the publication of
what is called the old chart was a fulfillment of the words of the Prophets, ‘Write
the vision and make it plain upon tables.’—Reference to the different Advent
papers published in 1844, will settle this point.—As time is connected with the
visions of Daniel and John, the conclusion seems natural that their prophecies
were the subject matter to be made ‘plain on tables,’ which was to be for ‘an
appointed time.’
“‘Though it tarry, wait for it; because it will surely come, it will not tarry.’ Here is a
seeming contradiction, which can only be explained by facts in our Advent ex-
perience. The period, 1843, was written upon the chart, as the apparent time of
the termination of the 2300 days; but that, as was clearly seen in 1844, was not
the real date of their termination. Therefore the vision did not really tarry, but
seemed to tarry. ‘Though it tarry, [beyond the period of expectation,] wait for it,’
for at the real point of time for the termination of the 2300 days, 1844, the vision
‘will speak, and not lie.’ It is said that the message of the 7th month, 1844, was
a ‘lie,’ because Christ did not then come. True, the vision of 2300 days did not
teach that Christ would then come, or that his coming would be at the end of the
days; but we have the best of evidence that the days, then ended, as was
taught that they would end, by those who gave the message of the seventh
month. The types of the law of Moses did not teach us that our Great High
Priest would come out of the heavens, on the tenth day of the seventh month,
1844, yet they, in connection with the 2300 days, clearly prove that Christ did
then enter upon the work of cleansing the Heavenly Sanctuary, shadowed forth
by the tenth day atonement in the law. Such a change in the position of our
Great High Priest, represented by the coming of the bridegroom in the parable,
was very properly heralded by those who gave the seventh month message.
Neither did the parable teach that the Lord would come at the point in our his-
tory where the midnight cry applied. We now see points in the parable that
apply later in our experience, yet before the Second Advent, such as the
knocking. When giving the seventh month message the then future scenes of
trial were sealed up to us, and for our lives we could not see any Prophecy to
be fulfilled prior to the Advent.
“The Advent people scripturally sought, and earnestly plead, for the ‘bread’ of
life in 1843, and we are loath to believe that our heavenly Father gave us a
‘stone,’ or that he gave us a ‘scorpion’ in 1844. And we fail to see how it was
possible for the Advent body to follow down the track of prophecy, without expe-
riencing such a movement as that of the autumn of 1844. The vision that had
seemed to tarry then spake. Let others call it ‘a lie.’ But we fully believe that
then was experienced the fulfillment of the words of the Prophet ‘at the end [of
the 2300 days] it shall speak, and NOT LIE.’ True we were disappointed as to
the event to take place, but that is no evidence that the movement was not in
the order of the Lord, and a fulfillment of Prophecy. Those that ‘cast their gar-
ments in the way,’ and cried ‘Hosanna to the Son of David,’ as Jesus rode into
Jerusalem, entirely mistook the object of the first Advent, yet that display was all
necessary to fulfill Zechariah 9:9. The Pharisees said, ‘Master, rebuke thy disci-
ples,’ Jesus answered, ‘I tell you, that if these should hold their peace, the sto-
nes would immediately cry out.’ If such an exhibition should take place at this
day, a thousand voices would be raised pronouncing it ‘Mesmerism.’ Our ‘mis-
take,’ as it is called, at the seventh month, was of the same nature as that of the
disciples. They had an opportunity of learning the object of the first Advent. Ad-
ventists have a chance to learn the events that in order precede the Second
Advent. No doubt but many who joined in the general shout of ‘Hosanna to the
Son of David,’ were afterwards ashamed of it, and perhaps made their ‘confes-
sion’ to the Pharisees. Adventists should not be ashamed of the very experien-
ce that called them from the world and churches, and has made them Adven-
tists. Consistency requires them to own their experience, or give up the Advent
name.” James White (Ed. Joseph Bates, S.W. Rhodes, J.N. Andrews), Review
and Herald, tomo 1, 9 de Julio, 1851.
☛ Del error siempre se habla en singular.
“The seven times of Gentile domination over the church of God, spoken of
in Leviticus 26, began with the breaking of the pride of their power. at the cap-
tivity of Manasseh, king of Judah, BC677. See Isaiah 10:5-12, Jeremiah 15:3-9,
Jet. 1.17 [sic], 2 Chronicles 33:9-11. This is the date assigned by all chronolo-
gers for that event. The seven prophetic times amount to 2520 years. As
proof of this, see Revelation 12:6, 14, where 3 1/2 times are equivalent to 1260
years. A time therefore consists of 360 solar years, which multiplied by 7, make
2520. Had this period commenced with the first day of BC677 it would have
terminated with the first day of AD1844, for 677 full years on one hand, and
1843 on the other, make 2520 complete years. It has been supposed that the
period would end in AD1843. But as a part of BC677 is left out, a corresponding
part of AD1844 must be taken in to make the period complete. It must have
been in autumn that Manasseh was taken captive. As proof of this, see Hosea
5:5; Isaiah 7:8; Isaiah 10:11. Hosea declares that Ephraim and Israel shall fall,
and that Judah also shall fall with them; Isaiah represents the king of Assyria as
threatening to do to Jerusalem as he had done to Samaria; therefore the final
carrying away of the ten tribes was before the invasion of Judah, and in the sa-
me year. The prophecy of Isaiah 7:8, is correctly dated BC742; 65 years from
that point bring us to BC677. In that year was the final breaking of Ephraim, that
it should not be a people. The history of this we find in 2 Kings 17. Kings did not
go forth on their warlike expeditions in autumn or winter, but in spring or sum-
mer. Therefore in spring or summer of BC677, Esarhaddon, and the Assyrians
commenced removing the remnant of the ten tribes out of the cities of Samaria;
and when they had accomplished this, they brought foreigners and placed them
in their stead, to inhabit those cities. Having performed this work, which neces-
sarily occupied some months, they were then ready to invade Judah. So that in
the autumn of BC677 they took the city of Jerusalem, and bound her king with
fetters and carried him to Babylon. From that time 2520 years reach to the
autumn of AD1844. Then the times of the Gentiles will be fulfilled, the dis-
pensation of the fullness of times will come, the Redeemer will come to
Zion, and all Israel shall be saved.” Samuel Snow, The True Midnight Cry, 22
de Agosto, 1844.
“And this was that six months had yet to be added to the prophetic periods be-
fore we could make them out full and complete. For instance, we now could see
clearly that it would take every hour of 457 B.C., and 1843 years after to fill up
2300 days or years; and so of the seven times of the Gentiles; 677 B. C. and
1843, was only 2520 as given on the chart. Here we see plainly that the
commandment to restore and build Jerusalem, did not go forth until the middle
of 457; and so of the captivity of Manasseh, B. C. 677. And also that the 6000
year of the world could not be complete until the seventh month, where it com-
mences.” Joseph Bates, BP2 58, 1847.
☛ Se puede ver como a menudo los pioneros se refieren a “el error”; este se
refiere al problema con el año completo y cambia el fin de los “tiempos proféti-
cos” de los 2300 y 2520 años de 1843 a 1844:
“As time continued beyond AD1843, many began to inquire the reasons of their
disappointment respecting the year of their expected deliverance. It was then
seen, that commencing all the prophetic periods in the years BC, where we had
always dated their commencement, they would not be respectively completed,
even upon the supposition that our chronology and date of their commence-
ment were correct, until sometime within the year 1844. Thus, of the seven ti-
mes, or 2520 years, commencing in BC677—the great jubilee, or 2450 years
[no representado en los diagramas de 1843 y 1850], commencing in BC
607—and the 2300 years of Daniel, commencing in BC457—as a portion of
each of those years, from which the prophetic periods were respectively
dated, had expired before the occurrence of the several events which
marked their commencement, it would be necessary that they should ex-
tend as far into AD1844, as they respectively commenced after the beginning
of the years BC from which they are severally reckoned, in order, either to com-
plete the number of years in each, or to test the correctness of our chronology.
But there was no clue to the time, in the respective years BC, at which the seve-
ral periods began; and consequently the time in the year of their termination,
could not be accurately marked.” Uriah Smith, Advent Review and Sabbath He-
rald, 27 de Agosto, 1857.
(Los editores de la revista en este tiempo eran James White, J.N. Andrews, J.H.
Waggoner, R.F. Cottrell and Stephen Pierce)
¿No empieza el fin del reino de Israel mas bien en 722 AC?
Aunque el rey Sargon reclama la victoria para si mismo, su padre Salmanassar
había comenzado el ataque en el año 723 AC; pero él muere un año después.
Su hijo continua el sitio hasta 721 AC.
También el Comentario Bíblico Adventista favorisa los años 723/722 para la
conquista.
En Lev 26 dice „siete veces más“. ¿No habría que contar 4x7
(4x2520=10080)?
„I may be excused for inserting a quotation, which shows at once the careless-
ness and "ignorance" upon questions which every man may decide who can
read his Bible, which are so characteristic of many who fill the most important
stations in the modern church. It is from the pen of the editor of the Protestant
Banner, published in Philadelphia-a most efficient antagonist of nominal popery.
The writer had made a display of his powers on that side of the question of "Mi-
llerism" so honorable at the present time, in which he had shown from "Mr. Mi-
ller's own terms," as he called them, that the seven times could not run out till
"A. D. 9103," and then adds,- ,It will be in vain for any advocates of Millerism to
evade this conclusion, from the premises which they assume; they dare not tell
us that the seven times here spoken of are merely a repetition of the same pe-
riod, because it is emphatically staled after each separate enumeration of the
different judgments,-which are impending,-that they shall be punished seven
times more, if they do not hearken.‘
Such a Protestant would not, of course, claim that kind of infallibility which might
correct the written word; and if the reader will turn to the verses under conside-
ration, it will he seen the word "more" occurs but twice at all; only once when
the seven times are employed in stating their prospect of continued punishment,
which is the first time the period is named, (v. 18,) and once when the measure
of their punishment is compared with their sins-the only clear case of such
comparison, (v. 21,) the second time the. seven times are used. I am sorry that
so many of our able opponents art; willing thus to expose such an utter want of
every essential qualification for scriptural discussion, as to take such a position,
and then "dare the advocates of Millerism" to take that view of a text which
every one, who is at all acquainted with the Bible, must see at once is the most
consistent and obviously correct view of it,-"that the seven times here spoken of
are merely a repetition of the same period," with the exception, perhaps, of the
second case referred to above. I have yet to see "the advocate of Millerism,"
who is so ignorant of his Bible and so regardless of its contents, as to "dare" to
make a statement like the above by the Rev. Mr. B--.
Surely, it can be no strange thing to suppose that God may have made "a repe-
tition of the same" thing in the revelations he has given us of his designs and
will, especially when the matter is one of such moment to the recipients of the
revelation. God saw fit to make known to Pharaoh the seven years of famine by
"a repetition" of dreams, which Joseph dared to tell the monarch were "one;"
and, in explanation, adds-"And for that the dream was doubled unto Pharaoh
twice, it is because the thing is established of God, and God will shortly bring it
to pass." Gen. xii. 32. In the predicted subjection of the Jews and other nations
to the king of Babylon, we have "a repetition of the same period" four or five ti-
mes by different prophets, (Isaiah xxiii. 15-17; Jer. xxv. 11, 12,) and I do not
know that it has ever been considered an evidence of any particular form of
courage to suppose this "repetition" to speak of only one period of "seventy
years." So invincible were the prejudices of Peter, and so important was it that
he should understand the truth in the case, that there was "a repetition of the
same" thing, three times, Acts. x. 9-16. John is remarkable for "a repetition of
the same period:"-the forty-two months, or its equivalents, are named fives ti-
mes, Rev. xi. xii. xiii.; and the one thousand years are named six times certainly,
chap. xx.; and yet I believe there are very few who suppose that the repetition,
in each case, refers to more than one period.
The mystery of the seven times is, therefore, explained by the very natural and
scriptural supposition of "a repetition of the same period."
One important feature of this prophecy, however, appears to have been over-
looked. The language implies, and the history of the Jews proves, that these
predictions of national judgments were conditional; not merely in the sense that
the conduct of the Jews would determine whether they should begin or not,-that
is too plain to be mistaken, vs. 14-18; but after they had been inflicted in part,
and the different forms of the threatened punishment had begun, the remainder
of it might have been suspended or remitted; for after the first threatening of the
punishment, it says, vs. 23, 24, "And IF ye will not be reformed by me by these
things, but will walk contrary unto me; then will I also walk contrary unto you,
and will punish you YET seven times for your sins,"-implying that, after the
judgments had begun, if they would hearken and do his commandments, he
would not punish them to the full; but if not, then he would punish them yet se-
ven times,-the full punishment of the first threatening shall be poured out upon
them. So the prophets understood the subject, and in accordance with it they
addressed their countrymen, until they finally rebelled by rejecting their Lord,
and the wrath came upon them to the uttermost. Jer. iii. 7-20; iv. 1, 2; vii. 5-7;
xvii. 19-26; xxii. 1-4.“ Apollos Hale, „Prophetic Periods. The Seven Times, or
2520 Years“ in The Second Advent Manual, 1843, 3-42.
Elena G. White dice que la profecía más larga es la de los 2300 días. Esto
contradice a la interpretación de los 2520.
Lo que experimentaron los discípulos que predicaron el “evangelio del reino”
cuando vino Cristo por primera vez tuvo su contraparte en lo que experimenta-
ron los que proclamaron el mensaje de su segundo advenimiento. Así como los
discípulos fueron predicando: “Se ha cumplido el tiempo, y se ha acercado el
reino de Dios”, así también Miller y sus asociados proclamaron que estaba a
punto de terminar el período profético más largo y último de que habla la Biblia,
que el juicio era inminente y que el reino eterno iba a ser establecido. La predi-
cación de los discípulos en cuanto al tiempo se basaba en las setenta semanas
del capítulo noveno de Daniel. El mensaje proclamado por Miller y sus colabo-
radores anunciaba la conclusión de los 2.300 días de Daniel 8:14, de los cuales
las setenta semanas forman parte. En cada caso la predicación se fundaba en
el cumplimiento de una parte diferente del mismo gran período profético.
CS 350.2
La herman White nunca menciona a los 2520 y por esto no puede ser una
verdad importante o válida.
Ya hemos demostrado que la hermana White incluye claramente a los 2520
cuando habla de los “períodos proféticos” p.ej. en Primeros Escritos. Cuando
ella habla de la dispersión y la reunión del pueblo de Dios ella se refiere a los
2520. La hermana White nunca menciona a la profecía de los 1290 años tam-
poco, y los 1335 solo aparecen una vez en sus escritos.
Al contrario a los 2300 la profecía de los 2520 no tiene una fecha o evento
claro que indica al su comienzo.
El comienzo de los dos 2520 es dado claramente en Is 7. Los 2300 tampoco
tienen una fecha de comienzo en el capítulo de Dan 8.
¿Por qué se dice que los 2520 sobre Judá comenzaron en 677 AC si Ma-
nasés volvió a ser restaurado en su trono brevemente después de haber
sido llevado al cautiverio?
• Segun Is 7:8 Judá no sería mas un pueblo independiente a partir de esta fe-
cha.
• Como dice Oseas 5:5, el pueblo de Dios a partir de las conquistas de los Asi-
rios nunca más quedó completamente independiente
• „Year of the world 3327. Julian period 4037. Before Christ 677. This year also
was fulfilled the prophecy of the prophet Isaiah, (7:8) in the beginning of the
reign of Ahaz, "Within sixty and five years, Ephraim shall be broken in pieces
so that it shall be no more a people." For although the greatest part of them
were carried away by Salmaneser 44 years before, and the kingdom utterly
abolished, yet among them which were left there was some show of go-
vernment. But now they left off to be any more a people by reason of the great
multitude of foreigners which came to dwell there. New colonies or companies
were sent out of Babel, Cuth, Hava, and Sepharvaim; and this was done by
Esarhaddon, king of Assyria, as is easy to be understood, by the concession
of the Cuthites, mentioned Ezra 9:2, 10.“ James Ussher, Annals of the World,
75, 1658.
• „From a further study of the Scriptures, I concluded that the seven times of
Gentile supremacy must commence when the Jews ceased to be an indepen-
dent nation, at the captivity of Manasseh, which the best chronologers assig-
ned to B. C. 677.“ William Miller, Memoirs of William Miller, 76.
„1. The prediction itself points to that event. The first form of their punishment
stated in connection with the first mention of the period is,-"And I will break the
pride of your power." If their kingly form of civil government is here referred to, it
was never "broken" until the captivity of Manasseh. Although it was the case,
after the division of the Hebrews into the ten tribes and two tribes, that they we-
re several times made tributary to foreigners, still one division remained inde-
pendent while the other was subdued and tributary until his captivity; but at this
period the ten tribes had lost their king, (2 Kings xvii. 1-18,) and as soon as Ma-
nasseh, the king of the remaining division, was carried into captivity, their
"power," as an independent people, was gone. Manasseh was the pride and the
ruin of the Jews.
Again; the prediction specifies the particular sins on account of which this evil
should befall them.
Some of these sins are as specifically charged upon Manasseh and the Jews
as the direct cause of their calamity. Compare Lev 26:14, 18, 27, with 2 Kings
21:9-13; and Lev 26:1, 2, with 2 Kings 21:2-8; 2 Chron. 33:2-11.
2.Those texts which speak of the instruments of Providence in effecting this
judgment, all point to his captivity as the time for the commencement of the pe-
riod. Compare Isaiah 10:5, 6, with 2 Kings 21:10-14. 2 Chron 33:10, 11. Neh
9:32.
3. The sacred historians refer to Manasseh's sins as the cause of their captivity
and sufferings long after his captivity. 2 Kings 23:26, 27; 24:1-4; Jer. 15:1-7.
4. Although Manasseh was restored to his throne, and there were a few other
kings of the Jewish nation after him, they have never been an independent
people "from the day of the kings of Assyria unto this day." Neh. ix. 32. Nebu-
chadnezzar brought the kingdom, in its subjected form, to an end; when Ba-
bylon was conquered by Cyrus, the Jews passed under the power of the Medes
and Persians; then under that of the Greeks; in the division of Greece, they we-
re connected with Egypt; as a part of Egypt, were conquered by Syria; they
prospered awhile under the Maccabees, and the protection of the Romans, who
eventually "took away their place and nation." Since the destruction of their city,
they have been "wanderers among the nations,"-a hissing and a by-word,-
pitying none, pitied by none.
5. The prophets, who lived long before the captivity of Manasseh, point to that
event as the time of the passing away of the Jewish independence, by connec-
ting it with other events. One of them gives the date. Hosea, more than a hun-
dred years before, had said,-"And the pride of Israel (the ten tribes) doth testify
to his face: therefore shall Israel and Ephraim (the principal tribe of the ten) fall
in their iniquity; Judah (the other division) shall also fall with them." Hosea v. 5.
Isaiah, in the year 742 B. C., according to date in the margin, had said,-"And
within three-score and five years shall ephraim be broken that it be not a peop-
le." 7:8.
From 742
deduct 65
leaves B. C. 677,-the only date ever given, I believe, for the captivity of Manas-
seh.
For an explanation of the quotations from Hosea and Isaiah, and for the most
authentic history of the period before us, we add the following:
HISTORY
Prideaux's Con., vol. i., pp. 149-131. "In the eleventh year of Manasseh, B. C.
688, died Tirhakah, king of Egypt, after he had reigned there eighteen years,
who was the last of the Ethiopian kings that reigned in that country.
"The same year that this happened in Egypt, by the death of Tirhakah, the like
happened in Babylon, by the death of Mesessimordacus. For, he leaving no son
behind him to inherit the kingdom, an interregnum of anarchy and confusion fo-
llowed there for eight years together, of which Esarhaddon, king of Assyria, ta-
king the advantage, seized Babylon, and, adding it to his former empire, then-
ceforth reigned over both for thirteen years; he is, in the canon of Ptolemy, ca-
lled Assar-Adinus. And in the scriptures he is spoken of as king of Babylon and
Assyria jointly together.
"In the 22nd year of Manasseh, B. C. 677, Esarhaddon, after he had now ente-
red on the fourth year of his reign in Babylon, and fully settled his authority the-
re, began to set his thoughts on the recovery of what had been lost to the empi-
re of the Assyrians in Syria and Palestine, on the destruction of his father's army
in Judea, and on that doleful retreat which thereon he was forced to make from
thence; and, being encouraged to this undertaking by the great augmentation of
strength which he had acquired by adding Babylon and Chaldea to his former
kingdom of Assyria, he prepared a great army, and marched into those parts,
and again added them to the Assyrian empire. And then was accomplished the
prophecy which was spoken by Isaiah, in the first year of Ahaz, against Sama-
ria, 8 that, within threescore and five years, Ephraim should be absolutely bro-
ken, so as to be from thenceforth no more a people. For this year, being exactly
sixty-five years from the first of Ahaz, Esarhaddon, after he had settled all affairs
in Syria, marched into the land of Israel, and there taking captive all those who
were the remains of the former captivity, (excepting only some few, who esca-
ped his hands and continued still in the land,) carried them away into Babylon
and Assyria; and, to prevent the land from becoming desolate, he brought
others from 9 Babylon, and Cutha, and from Avah, and Hamath, and Sephar-
vaim, to dwell in the cities of Samaria in their stead. And the ten tribes of Israel,
which had separated from the house of David, were brought to a full and utter
destruction, and never after recovered themselves again.
Esarhaddon, after he had thus possessed himself of the land of Israel, sent so-
me of his princes, with parts of his army, into Judea, to reduce that country also
under his subjection; who, having vanquished Manasseh in battle, 10 and ta-
king him, hid in a thicket of thorns, brought him prisoner to Esarhaddon, who
bound him in fetters and carried him to Babylon.
Archbishop Usher, after referring to the above facts in the history of Egypt and
Babylon, stated by Prideaux, in reference to the points in question, says:-
"Year of the world 3327. Julian period 4037. Before Christ 677. This year also
was fulfilled the prophecy of the prophet Isaiah, (chap. vii. 8,) in the beginning of
the reign of Ahaz, "Within sixty and five years, Ephraim shall be broken in pie-
ces so that it shall be no more a people." For although the greatest part of them
were carried away by Salmaneser 44 years before, and the kingdom utterly
abolished, yet among them which were left there was some show of go-
vernment. But now they left off to be any more a people by reason of the great
multitude of foreigners which came to dwell there. New colonies or companies
were sent out of Babel, Cuth, Hava, and Sepharvaim; and this was done by
Esarhaddon, king of Assyria, as is easy to be understood, by the concession of
the Cuthites, mentioned Ezra iv. 2, 10.
"At which time, also, as it should seem, and in the same expedition, whereby
these things were done in the land of Israel, some of the chief commanders of
the Assyrian army made an inroad into Judea, and then took Manasseh the
king, as he lay hid in a thicket; after binding him with chains of brass, carried
him away to Babylon. Jacobus Capellus hath noted in his Chron. that the Jews
in Sedar Olam Rabba, and the Talmudists, cited by Rabbi Kimchi upon Ezra,
chap. iv., do deliver, that Manasseh, 22 of his reign, was carried away captive
into Babylon, and that he repented him of his sin thirty-three years before his
death."-[Usher's Annals of the World, p. 75. Lond., 1658. See also Newton on
Prophecy, pp, 98, 99. Rollin, B. iii., chap. 2.]
From all the light we have upon the event to which this prophecy refers, and
from which the seven times should commence, no other date could be named
for the event-no other point for the starting-point, any more than we could fix
upon any other date than 1776 for the date of American Independence.
Having thus disposed of the difficulties; connected with this first and most im-
portant detailed prediction of the history of the Jews, so far as it relates to the
prophetic period it contains, we will close our remarks by showing that it must
terminate in 1843; and by referring to those texts which assure us that the coi-
ning of Christ, and the end of all things, in their present state, also come at its
termination. God has explained a "time" to be a period of 360 days, (Rev. xii. 6,
14.) In seven of those periods there are 2520 days, which, understood as years,
-for they cannot be understood literally,- and commencing B. C. 677, end A. D.
1843.
360
7
2520
677
1843
The proofs that the end will come at the end of this period are found Dan. xii. 1-
7. Luke xii. 24-27. See also remarks on the cleansing the sanctuary and last
end of the indignation.“ Apollos Hale, „Prophetic Periods. The Seven Times, or
2520 Years“ in The Second Advent Manual, 1843, 3-42.