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I have been looking at supposed SDA online sites. Unfortunately I am getting more and more confused with who is who..now I find this guy teaching a 2520 prophecy..and yep..by all accounts he is an SDA layman.

How many more are amongst us? Do you ever think you are reading an SDA site when in fact it's not of our teaching?

 

A Review of Jeff Pippenger’s teachings - Norman McNulty, M.D.

 

 

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Since this discussion is the top search result on Google for the term "Jeff Pippenger", we have seen a 'round up the troops' movement of Pippenger supporters.  They come here to defend beliefs which the Seventh-day Adventist Church has found to be baseless.  Beliefs which have lead these same supporters of Jeff Pippenger to leave the Seventh-day Adventist Church.  This is a web site for Seventh-day Adventists by Seventh-day Adventists.  Each new member must answer "Yes" to the following question to create a profile here:  "Do you agree to uphold the principles and beliefs of the Seventh-day Adventist church in your conduct on this site and follow the Site Rules & Guidelines?"

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 Can someone tell me who is a friend of Brother Theodore to hire him here?

Olha so meu irmao Aluno esses xta a fujir as perguntas o que podemos fazer?

Thus what they do you now know them

Jason you have ran away be blessed

Aluno,

An follower of God such as Jason does not run from the Truth.  There comes a point when we must shake the dust from our feet with you who want to promote your Millerite, non Biblical theology as proven by our pioneers.  If someone does not accept the 2520, what would they miss out on Aluno?  What even took place in 1844 when it was supposedly fulfilled?  Why did not the persecution of the Jews and others not cease in 1844?  It is because this 2520 was found to be faulty and left behind with other false teachings during the time of our pioneers.

Thank you para BARUNHO seja boa para ti, Thus nice for you. better Lisa or Jason not You leave me alone

Review Article by James White (note the year he wrote this article in the official paper representing Adventist position the very year we became a denomination) One can assume, Ellen White read this article in the Review when it was published.

 

Lest someone brush aside this article in the Review, note Ellen White’s comment:

“Then I saw that the paper [Review and Herald] would go and that it would be the means of bringing souls to a knowledge of the truth. I saw that James had not borne the burden alone but that the angels of God had assisted and had oversight of the paper.”  {13MR 299.1}  (Written December 25, 1850, at Paris, Maine.)

 

The Review and Herald
 
"Sanctify them through thy truth: thy word is truth."  
BATTLE CREEK, MICH., THIRD-DAY, JANUARY 26, 1864,
JAMES WHITE, EDITOR
 
The Seven Times of Lev. xxvi
 
The prophetic period of Lev. xxvi, or what has been supposed to be such, has been no small object of study among prophetical expositors. It has been supposed that the expression, "seven times," in verses 18, 21, 24, 28, denoted a prophetic period of 2520 years, and that this period covered the time during which the throne of Israel should be and remain subverted and trodden down by oppressing powers. To rightly fix the commencement and termination of this period, became therefore a matter of consequence. Where does it commence? and where does it end? have been questions of much study, and perhaps some perplexity.  

These are not the questions, however, that we propose here to discuss; for there is a question lying back of these, which demands to be answered first; namely, Is there any prophetic period brought to view at all in Lev. xxvi? We claim that there is not, and will offer a few of what are to us very conclusive reasons for this position: {January 26, 1864 JWe,  

1. A series of judgments is threatened against Israel, in case they hearkened not unto God to do his commandments, before the expression, seven times, is introduced. Verses 14-17. In these judgments is included being slain before their enemies, being reigned over by those that hated them, and fleeing when none pursued them. Now if the seven times were meant to cover the period of God's special judgments against Israel, especially of their captivity by foreign powers, these seven times should have been mentioned in connection with the first threatening of judgments of this kind. But this, as we have seen, is not the case.  

2. After the threatening of these judgments, God says, verse 18, "And if ye will not for all this hearken unto me, then I will punish you seven times more for your sins." Then follows an enumeration of the judgments to come upon them in fulfillment of this, different from the items of the first threatening, and increasing in severity. 

3. If they would not for this hearken, seven times more plagues were threatened against them, "according to their sins." Verse 21. Then again follows an enumeration of judgments to correspond, more severe still than any preceding.

4. If they would not be reformed by these things, God threatened to punish them seven times more for their sins. Verse 24. And in like manner with the foregoing, an enumeration of the judgments to be inflicted in fulfillment, immediately follows, more fearful still.  

5. And if they would not hearken to God for all these things, he makes a final threat that would walk contrary to them in fury, and chastise them seven times for their sins. Verse 28. And an enumeration of the judgments to be inflicted, again immediately follows, outdoing all before, in their terrible severity. Included among them were the eating of the flesh of their sons and daughters, making waste their cities, bringing the land into such desolation that their enemies should be astonished at it, scattering them among all nations, and drawing out a sword after them in all the lands of their dispersion. With fearful minuteness all this has been fulfilled, even to the eating the flesh of their own children, as in the terrible sieges that preceded the downfall of Jerusalem. 

Thus we have, first, a series of judgments threatened against Israel, without the expression, seven times, and then the declaration four times made, that God would punish them seven times for their sins, each one on condition that the former did not lead to repentance, and each one containing its own specific enumeration of judgments, distinct from those that preceded, and regularly increasing in the severity of then denunciations. Now what is meant by this repeated expression of seven times? We reply, It denotes, not the duration of the punishment, but its intensity and severity. It is well expressed in the language of verse 21, thus: "I will bring seven times more plagues upon you according to your sins." The number seven denoting perfection, we are undoubtedly to understand by this expression, the fullness of their punishment; that the measure of their national sins, would in every case be fully equaled by the measure of their national calamities. 

And this position is fully sustained by the original, as a brief criticism will show.  
In references to the Hebrew, we learn from the Hebrew Concordance that the expression, seven times, in Lev. xxvi, comes from sheh-vag; and this word is expressly set down by Gesenius, in those texts, as an adverb, also in Ps. cxix, 164; Prov. xxiv, 16. In Dan. iv, 16, 25, the expression, seven times, twice occurs, where beyond question it means duration. Nebuchadnezzar was to be driven from men, and make his dwelling with the beasts of the field, until seven times should pass over him. There can be no mistaking that here the expression means a certain space of time; but here we find, not the adverb as in Lev. xxvi, but the noun, gid-dahn, defined by Gesenius, "Time, in prophetic language, for a year." In Dan. vii, 25, where a prophetic period is brought to view in the expression, "a time and times and the dividing of time," the same word is used. In Dan. xii, 7, where the same period is again brought to view, and in about the same language, we have another word, moh-gehd, defined by Gesenius, "Appointment of time. Spoken of a space of time, appointed and definite. In the prophetic style for a year." It will be seen by this definition, that this word is synonymous with the one used in Dan. vii, 25, as above referred to. Now if a period of time is meant by the expression, seven times, in Lev. xxvi, one of these words should and would most assuredly have been used. And the fact that neither of these words is there used, but another word, and that an adverb, places it beyond question that no such period is there intended.  

The Greek is equally definite. The Septuagint has in Lev. xxvi, heptakis, which is an adverb, signifying seven times. In Dan. iv, 16, 25, for Nebuchadnezzar's seven times we have not heptakis, the adverb, but heptakairoi, a noun and its adjective. And in all cases where the word time occurs, denoting a prophetic period, as in Dan. vii, 25; xii, 7; Rev. xii, 14, it is from the noun kairos. Such a thing as a prophetic period based on an adverb is not to be found.  

So then, there is no prophetic period in Lev. xxvi; and those who imagine that such a thing exists, and are puzzling themselves over the adjustment of its several dates, are simply beating the air. To ignore, or treat with neglect, a prophetic period where one is plainly given, is censurable in the extreme. It is an equally futile, though not so heinous, a course, to endeavor to create one where none exists.  

haha. yeah, i think ive seen this article before....
but as long as we are repeating articles that have already been posted...
Brother James White: "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 B. C. 677. This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting B. C. 677 from 2520 years there remained A. D. 1843. We, however, did not observe that as it would require 677 full years B. C. and 1843 full years A. D. to complete 2520 years, that it would also oblige us to extend this period as far into A. D. 1844 as it might have commenced after the beginning of B. C. 677. The same was also true of the other periods. The great jubilee of 2450 years, commencing with the captivity of Jehoiakim B. C. 607; and the 2300 days, commencing with the 70 weeks B. C. 457, 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 B. C. of its commencement, there would remain A. D. 1843, no reference whatever was made to the fraction of the year, which in each case, had transpired from its commencement, and which would require that each period should extend as much beyond the expiration of A. D. 1843, as they respectively began after the commencement of the year B. C. from which they are dated. {ND JW, PARA 7.1}


she also endorsed the charts, which or course, had the 2520 on them and were "written by the hand of God" and were the "fulfillment of Habakkuk 2."  The only difference, when James White wrote your article his wife told everyone that he was unfit to write for the review because his mind was over-taxed and she said Adventists were now living in the time of Laodicea.  that may be trivial to you, but at best I'd say James White's own testimonies contradict each other.  but even besides these facts, we have already talked about how James White was addressing the future time setting that was taking place at that time.  in essence, he was throwing the baby out with the bathwater.  but i dont expect you to understand this given your lack of understanding of adventist history.

Do you not understand the progressive revelation of truth?  Or should our beliefs be stuck in a time capsule of what our church believed at some point in history?

Does showing that James White once saw the 2520 to be worth consideration makes it valuable now??  No!  James White completed repudiated that earlier position as he gained more understanding and light from God.  He considered it as he was searching for truth and discarded it when it was shown to not be a time prophecy.

So why cling to something that has already been refuted?  Do you also keep Sunday because William Miller and the Millerites at that time were staunch Sunday keepers?  How about the trinity?  You can't believe in the trinity because in our early church history, we didn't have that truth yet either.

Do you still believe that Christ will physically return in 1843 because that's what the Millerites believed when they put together the "truth" of the 1843 chart?  You claim that since the 1843 chart was ""written by the hand of God" that everything on it is truth.  Well, did Christ return in 1843?  Or is there perhaps error on that chart?  I'll give you a hint:  We KNOW there was error on that chart.

Unless you are still preaching that Christ will return in 1843, you know there is error on that chart too.  Error that was corrected on a later chart endorsed by Ellen White.

The birth of our church involved the discovery of many new truths.  It also involved error and wrong conclusions.  As time progressed and God revealed more to us, more truth has been revealed and the error has been removed.  That is why we no longer believe in Sunday worship, or Christ's return in 1843 (or 1844), or the 2520.  All have shown to be erroneous interpretation of scripture.

The 2520 was explicitly rejected by the church in the James White article that Jason posted above.  That position, the position the Ellen White did not ever refute, is the current position of our church:  There is no time prophecy in Leviticus 26.  There is no 2520.  Period.

Well put Vincenzo!

Vince, 

In my study of the Scriptures, I have found many precious gems that have been overlooked by me in the past. We believe that the 2520 was a neglected truth. We do not deny that our church failed to see light in it by 1863 but that does not mean that it was not light. 

You make many claims but do not show them from the Scriptures. I have spent time to lay out my understanding but you do not respond to the Biblical arguments. Instead, you try to argue from history. there is a place for that but I wish that you would answer the Biblical arguments first. My main complaint with the 2520 naysayers is that they avoid certain topics of discussion and distort what we actually teach. If you are trying to persuade me, this method will not do. You have at times accused 2520ers as closed minded. Obviously, that fact that I have accepted a truth to which I was first opposed shows the opposite. I remain willing to see light upon this topic but find that there is many who make claims but are unwilling to back them up. There are questions that need to be answered.

1) How does you refute Miller's view that there was 1 Sabbatical cycle of chastisement allotted for the rejection of the Sabbatical cycle?

2) How do you account for the 70 years captivity as a fulfilment of Leviticus 26:28-45 if Leviticus 26 does not contain a time prophecy?

3) How do you explain the the clear parallels between the literal prophecy in Daniel 4 and Leviticus 26?

4) How do we answer the clear fulfilment of Isaiah 7:8,9 and NOT connect it to Leviticus 26 (which is clear a prophecy dealing with the captivity of Israel)?

5) How do we not connect the seven times to the two 1260 year periods that are brought to view in Daniel and Revelation?

6) How do we explain the coincidence with the 2520 confirming 1798 and 1844, if it is not a true time prophecy?

7) How do we explain the clear prophetic mirror that points to the Seventh-day Adventist church as God's denominated people?

Do you also believe that God inspired Ellen White to write the Great Controversy and somehow forgot about this essential truth?  I find that far fetched.

You say I haven't brought the quotes.  That is because you are asking me to prove a negative.  It is impossible to prove something that does not exist actually does not exist.  I can't prove that Sasquatch does not exist.  I can't prove that Russel's teapot does not exist.  Neither can I prove that the 2520 does not exist.  Some person somewhere will always fabricate something that proves their existance.  Whether it be fake footprints or fake quotes from James White.  

But it has been proven that the "seven times" of Leviticus is not a time prophecy but rather an adjective describing intensity.

I don't delve into the numerology of fitting world events to non-prophecies.  If the dates and numbers being conjured are based in falsehood, fitting events to them does not make them any more true.  So giving examples of coincidences does not make the 2520 true.

Here is where the basis falsehood lies:

(I am not the author of the following article.  It was written by Larry Kirkpatrick.  Link here.)

 

----------

The Use and Misuse of Strong’s Concordance at Leviticus 26

Recently, I met with a person who had become convinced that certain texts in Leviticus 26 teach a time prophecy in the Bible having a duration of 2,520 years. (“seven times” = seven years = (7 * 360) = 2,520 days = 2,520 prophetic years.)

In the meeting, I stated the fact that in Leviticus 26:18, 21, 23, 24, 28, the phrase “seven times” is not found in the Hebrew, but that in those places, only the Hebrew word for the number “seven” (SHEVAH) is present. In each instance, the word “times” has been added by the English translators. Nor are there textual variants involving SHEVAH in any of these verses. The most appropriate translation today, in each case is “sevenfold,” portraying the author’s meaning of intensity—not “prophetic years.”

But turning to Strong’s Concordance with Strong’s dictionary for Hebrew, entry #7651, he stated that the translation of “seven times” was valid, because Strong says that SHEVAHmay also be used adverbially to mean “seven times.”

He is not the first to make the kind of mistake he did. The error is common enough that it has a name: “illegitimate totality transfer.” Here is how that works. When one makes this mistake, he takes a list of glosses or definitions for a word and considers them all to be options for translation regardless of the particular context. But word meanings are not free-standing; it is not a matter of our arbitrarily or prejudicially picking out a meaning which we may prefer to be the meaning.

Rather, the meaning of a word is controlled by the words in immediate relation to it. The meaning of a word in a particular sentence is determined much more by the sentence it appears in and the paragraph that the sentence appears in, than by any general dictionary definition. Most dictionaries tell us very little about a word in specific contexts.

Nevertheless, the person I refer to stated rather firmly that “seven times” is an appropriate translation of these verses in Leviticus 26.

Is it?

Another Translation Option?

Many Bible translations, such as that of the Jewish Publication Society, use “sevenfold,” rather than “seven times.” Examples include the ESV, RSV, the Seventh-day Adventist Bible Commentary, the Etz Hayim (JPS Torah Commentary), Stone Tanach. These, and many others, translate the meaning as “sevenfold.” Are they right or wrong?

By no means are the majority, or the scholars, our measure. Still, if truth matters to us as much as we often say it does, we should be willing to carefully investigate possible improvements to our understanding. To adhere stubbornly to an idea or a mistaken interpretation of a certain passage, in the face of available clarifying information, is no recommendation of our faith. Time and again I have seen narrow people accuse others. Holding stubbornly to a preferred interpretation, they claim the other is resisting God. Their own way of seeing is to them the only way of seeing. But “do not bother me with the facts” is not the attitude of the truth seeker.

The text is not arbitary; its meaning is not up for grabs. The original authors, inspired by God, wrote. They had a particular understanding, a definite meaning in mind. Our goal as we interpret the text, is to understand what the original author intended when he wrote it. Sometimes there truly are other, linguistically superior options!

Bible Facts

Considering our Leviticus 26 question, and the way “seven” is used in the Bible, we have to work with facts such as the following (let’s use the KJV translation for the moment):

  • The phrase “seven times” occurs in 33 passages of the Bible, 30 in the Old Testament.
  • The phrase “seven years” occurs in 40 passages of the Bible, 39 in the Old Testament.
  • In the Old Testament, when the Bible writers want to say “seven years,” they use two words—SHEVAH (meaning “seven”) and SHANNA (meaning “years.”). This is true of every occurance in the Old Testament.
  • When the Bible writers in the Old Testament want to say “seven times,” to express that many years, they use two words—SHEVAH and IDDAN (meaning “time”).
  • The words IDDAN (“time”) and MOED (“appointed time,” “place,” or “meeting”) are sufficient to indicate the meaning “year” without needing the help of an additional word for the number of years.
  • When Bible writers want to indicate seven degrees of intensity, they often use two words, SHEVAH and PAAM (“time,” “repetition”). An additional way of expressing intensity, is by using the word for “seven” alone. The most correct translation then, is to offer the meaning “sevenfold.” The 2011NIV uses the translation “seven times over.”

Zeroing-in now on our particular question:

  • There is no place where SHEVAH (“seven”) or any adverbial number is used substantively (as a noun) standing alone, anywhere in the Bible, to mean seven periods of time. Rather, whenever periods of time are meant, the word for the number is used with a word for a noun to indicate the fact.
  • The translation to English “seven times,” but where only the word SHEVAH (“seven”) occurs in the original language, appears in only five passages. Besides Leviticus 26, those places are Psalm 12:6; 119:164; Proverbs 24:16; and Daniel 3:19.
  • In the four passages besides Leviticus 26 mentioned above, the usage refers to intensity or completeness. In Psalm 12:6, God’s word is fully purified. In Psalm 119:164, God is praised all day long for the goodness of His ways. In Proverbs 24:16, every time a righteous man falls he recovers and does good. And in Daniel 3:19, an angry Nebuchadnezzar has the furnace stoked to maximum heat.
  • On those occasions when time is indicated in the Bible by a single word, it is always a word for time, such as SHANNA or IDDAN or MOED (e.g. Daniel 7:25 and 12:7).
  • When SHEVAH does appear alone in the Bible, and when context demonstrates that the literal number seven is not intended but intensity or fulness, it is often translated “sevenfold.”

Using and Misusing Concordances and Dictionaries

All of which brings us back to the dictionary entry in Strong’s.

SHIBAH, from 7650; a prim. cardinal number; seven (as the sacred full one); also (adv.) seven times; by implic. a week; by extens. an indefinite number: -(+by) seven([-fold], -s, [-teen, teenth, -times). Comp. 7658 (Italicized words in original. In this paper I have used SHEVAH, the Shephardic pronunciation, rather than SHIBAH).

Strong says that the meaning can be seven, or fullness, or week, or sevenfold, or seven times or some other seven number (can be part of 17, 77, etc.). But how will we know which meaning to use? We are not to pick the meaning arbitrarily; there is an inspired control. The glosses in Strong’s dictionary are not the inspired control; the local context in the text in which the inspired writing is given, is. (For clarification on the difference between a “gloss” and a “definition” see the article “Pitfalls in Concordance Usage.”) The meaning of any given inspired thought, encompassed in a word in the Bible, is controlled by the relation of that word to all the others it stands immediately connected with.

Therefore, when interpreting Scriptures, we are not at liberty to select at random a meaning we might prefer in order to support an opinion we might have. If we do this, the result is no longer God’s word. Then it has been appropriated. This is thieving, inserting one’s own preferred meaning, emptying the inspired meaning, reducing it to only a human word. When one sets aside the meaning intended by the inspired author and replaces it with his own preferred meaning, he is misrepresenting, changing value, counterfeiting, putting the false in place of the true.

Even when we use the most serious resources, volumes actually intended as dictionaries, likeBDAG (A Greek English Lexicon of the New Testament and Other Early Christian Literature, ed. Walter Bauer, Frederick William Dankar, Kurt Aland, Barbara Aland, F.W. Gingrich) orHALOT (Hebrew Aramaic Lexicon of the Old Testament), the meanings presented as possibilities still need verification. Even these conclusions must be reviewed with care.

Now, assuming that a person has one of these more serious dictionaries at hand, and it turns up say eight distinct uses for a word, all will not be options. Only those uses of the word which fit the context where it appears in the passage are candidates for meaning there.

Thus, we start with a list of all the possibilities for translation, winnowing it to only those appropriate in that context. We limit available options to those. Finally, we attempt to choose the most likely meaning fitting the passage. This selection is heavily determined by the way the word is used in its local context, in the sentence it appears in, in the paragraph those sentences appear in. The most appropriate translation of a word is also determined by the way it is—and is not—used elsewhere in the Bible.

A Look at Leviticus 26

Those who are sure a time prophecy has been hidden in Leviticus 26 would do well to engage in a careful study of that chapter as a whole, and strengthen their understanding of the local context of the places (Leviticus 26:18, 21, 23, 24, 28) where “seven” occurs.

Leviticus 26 can be understood as having four main sections. Leviticus 26:1-13 tells the blessings of obedience. Leviticus 26:14-39 warns of the consequence of disobedience. Leviticus 26:40-45 urges repentance by Israel, and Leviticus 26:46 serves as a summary.

We should not miss the accelerating series of judgments presented in the warnings against disobedience. Each judgment is worse than the previous in series. First verses 14-17: terror, disease and sickness, crop failure, defeat by enemies, and fearfulness. Failure to obey in response to this first chastening results in the second judgment, verses 18-20. This judgment results in negating the effects of their labor, and brings more severe failure of crops and orchards. If, after this judgment is carried out, there is still no change, then a third falls, as indicated in verses 21, 22: This new wave of action brings danger from wild animals, death of children, loss of domestic animals, and reduction of Hebrew population in the land.

The contest between God’s will and the stubbornness of His followers is always epic, leading finally to their submission or destruction. If they refuse to be humbled at judgment three, He sends judgment number four. We see this in verses 23-26. The judgments increase, with raids and invasions by enemy forces, hunger, famine. Finally, the last cycle of judgments is presented at 27-39. It includes cannibalism, death and destruction in false worship groves, cities laid waste, divine refusal to accept their offerings, and scattering of His people among the nations, yet greater fearfulness of them in those places, and finally death in foreign lands.

It should be noted that Leviticus is not a book of predictive prophecy. No particular prophetic beginning or endpoints are given. The kind or genre of the book is Torah, instruction. The judgments mentioned above are particular to God’s people but presented entirely in terms of consequence. They are clearly separated into five distinct sets, the first, along with the sevenfold increase at each of the following four stages (18, 21, 24, 28).

Even if somehow these truly were “prophetic” years, they would be four periods of either seven or 2,520 years length each, separated by time given for opportunity to repent. The total length of time would be greater than 10,000 years! God’s resolve might last that length of time, but any people would be wiped off the planet long before the finish of such an extensive series of judgments. A single, unitary judgment of 2,520 years is not even supported by the actual text and logic of the passage, even were all the other theories of this doctrine’s advocates sound.

Not One Biblical Precedent

Returning to the possible meanings enumerated by Strong, only those fitting the context are valid options for interpretation. In the occurences in Leviticus 26, the meaning is increasing intensity—just as it was in the four passages earlier noted where SHEVAH stands withoutSHANNAH or IDDAN. Therefore, the most correct translation in Leviticus 26 is “sevenfold,” a literal translation of the text in its context, indicating an increased degree of intensity. God says that He will discipline Israel with ever increasing severity for their disobedience to His covenant.

Simply put, dealing only with facts, the actual text of the Bible nowhere uses SHEVAH(“seven”) standing alone to mean “seven years.” There is no place in the Scripture that can sustain the position that the 2520 advocate insisted to be the correct one. And so, if nowhere in Leviticus 26 is the meaning “seven years” found with specific reference to these five stages of judgment, then there is no basis there for any further numerical gymnastics. That is, the five step argument used to support the notion that Leviticus 26 contains a 2,520 year prophecy (see below), is demonstrated to be false at step one. If the first stage of the argument is false, the support for the idea in the following deductions are false. You cannot start with a false premise and reach a true conclusion.

1. 7 times = 7 years →
2, 1 prophetic year = 360 days →
3. 7 years = 7 x 360 prophetic days →
4. 7 x 360 = 2520 days →
5. 2520 days = 2520 years

The chief error that the 2520 advocate made was to misuse Strong’s Concordance. He selected his preferred meaning from the dictionary in the back, rather than a meaning sustained by biblical usage and fitting the context of Leviticus 26. A concordance is not a buffet where we pick and poke and take only what we want. Normally, it will suggest broad options for interpretation. The interpreter weighs these, letting the available meanings of a word be compared with the local context; that is the divine control.

If our goal truly is to understand the meaning that God has placed in His word, then we are not free to substitute our own preferred meanings. Scripture interprets Scripture only when we work with God, letting His controls be our controls so that we interpret the text in a manner consonent with His controls. We have to be listening. We do not tell God what the interpretation of His word is, we let Him tell us. His text is authority. We are only servants.

But Why “seven times” in the KJV?

If the meaning in Leviticus 26 is not “seven times” as standing for “seven years,” then why did the KJV and other Bible versions offer the translation “seven times”? In other places the KJV translators use the word “sevenfold.” Why not Leviticus 26?

Some do not realize that several different persons were involved in the translation of the King James Version. Different books were assigned to different persons. For example, Matthew Parker was assigned Genesis, Andrew Pierson, Leviticus, and so on. The work of different translators helps account for minor differences. We also know that the goal of the translators was not to introduce unnecessary changes, and that usage from earlier translations often prevailed, even when not always self-consistent.

Here’s another part of the picture. Carl Olof Johnnson shows that the first expositor to discuss a period of 2,520 years is John Aquila Brown in 1810 A.D., and that the idea was not even applied to Leviticus 26 until first published by Henry Drummond in 1827 A.D.

More than two full centuries elapsed after the King James Version’s appearance in 1611 A.D. before any notion arose that a prophetic time period of 2,520 years might be hidden in Leviticus 26! When the Leviticus 26 texts were translated “seven times” in English, none then thought it might stand for a period of seven years—let alone 2,520!

For the KJV translators, “seven times” depicted intensity. Likely, they simply reused “seven times” from previous English versions.

Only when the concept of year-for-a-day for the long apocalyptic time periods was applied where the English word for “time” had been added by the translators, did the idea of such a “prophecy” became potential. To get there, you have to add the word “year” to the text, and then make it stand symbolically for 360 days, and then multiply the seven years by 360 to get 2,520 days, and then turn the days into years. This is certainly the long way around the bend! It is convolution.

Is the 2,520 in Daniel Four?

It has been asked if GreatControversy.org will offer an article considering whether the 2,520 “prophecy” appears in Daniel chapter four. You will recall that king Nebuchadnezzar was struck by God for his pride and that “seven times” passed over him (Daniel 4:16, 23, 29-32). In Daniel four, the word IDDAN is used with SHEVAH. Some, through similar reasoning as that employed to derive “seven times” in Leviticus 26, have taken this passage also as indicating a prophetic period of 2,520 years.

However, it is completely clear from the Scripture that the dream was specifically for Nebuchadnezzar, the punishment a chastisement for his pride, and that it was imposed upon him and him alone. Verse 33 says “immediately the word was fulfilled against Nebuchadnezzar” (ESV). Verse 28 says that “all this came upon king Nebuchadnezzar.”

Thus, the Bible specifically applies the chastisement to Nebuchadnezzar. It says that it was fulfilled. The text nowhere suggests any additional fulfilment or application of the prophecy in long time periods external to Daniel chapter four. Finally, it is unlikely Nebuchadnezzar lived a life anywhere near 2,520 years in length (he would have had to have lived until the 1960s A.D.!) His death occured between the second and sixth months of the 43rd year of his reign. He was succeeded by Amel-Marduk in B.C. 562. The period of “seven times” is wholly applied to Nebuchadnezzar. There is no part of the period remaining to apply elsewhere. An additional paper by us devoted to the question of the 2,520 in Daniel four is unlikely.

Ellen White’s Alleged Support of the 2,520 “Prophecy”

Although even further afield of the Leviticus 26 theory than Daniel four, there is the question of Ellen G. White’s alleged support for the 2,520 “prophecy.” Anything more than a cursory consideration of this would take us beyond the scope of this paper. Still, her alleged support is presented by 2,520 advocates as being very strong. Is it?

White made positive statements supporting the 1843 chart, which included in the uppermost, rightmost corner (about 1/27th of the total area of the chart) the 2,520 “prophecy.” It is important to understand the contents of this chart. The whole is divided into a space of roughly six columns. The first column explains the prophecy of Daniel chapter two. The second and third column space explains mostly the prophecies of Daniel chapters seven and eight with some 12. The fourth column gives dates of historic events. The fifth deals with the 2,300 day/year prophecy; the sixth, with the 2,520 and the 1,260, with its bottom third showing angels blowing three woe trumpets. The chart is a very busy place!

So where does this all take us?

  1. Ellen White’s support for the 2,520 is quite indirect. The 2,520 on the chart, in the corner, was not the primary emphasis. When White does mention the chart, it is with special reference to the termination year mistake for the 2,300 day/year prophecy.
  2. In fact, in her extensive writings, there is complete absence of direct advocacy for any 2,520 day/year “prophecy.”
  3. In one place, she mentions the possibility of further altering the charts. She also states that God permitted at least a part of the material on the chart relating to time to remain flawed. This raises the possibility that additional clarification could come leading to further corrections.
  4. The historical fact is that the Seventh-day Adventist Church never adopted the 2,520 “prophecy,” but rather at the time of its founding in the 1860s its people were well advanced in the process of abandoning that interpretation. White raised no complaint concerning this, publically or privately. We do not have even a single private letter from her to another concerning the 2,520. Were this a crucial and urgent matter, how out of character for her to stand by and say nothing!
  5. The intended scope of her “endorsement” of the 2,520 “prophecy” needs to be reconsidered. It is interesting to compare the prophetic components she chooses to address in her book The Great Controversy with those on the 1843 chart. In The Great controversy, she supports the chart’s Daniel 7, 8, and 12 teachings, as well as the 1,260 and 2,300 day/year prophecies. Elsewhere, she unambiguously supports Daniel two. And yet, conspicuous in its complete absence in her writings, is any reference to the 2,520 “prophecy.”

Persons urgent to sustain the 2,520 interpretation have misconstrued the scope of her statements in support of the chart. The support advocates of the 2,520 say that they find in her writings is indirect at best, if not non-existent.

Conclusion

It would take us beyond the scope of this article to address questions such as, Why William Miller gets the 2,300 day/year prophecy right in Daniel 8:14 while he is mistaken with the 2,520 prophecy theory, or, to ponder how it is that advocates of the 2,520 “prophecy” can get into as much trouble when they claim to use Miller’s “rules” as when they do not! Suffice it to say, concerning the 2,520 “prophecy” in Leviticus 26, we have our answer. There simply is no 2,520 year prophecy hidden away in the “seven times” passage in Leviticus 26. It isn't in the Hebrew. It isn’t in the English (when properly translated). It isn’t in the Bible. As for Strong’s Concordance, it is a very helpful tool—when used as a concordance. It is misused when used as a dictionary. Thankfully, everyone can improve in their understanding of Bible study methods.

One almost hesitates to state it, but the Scripture evidence in favor of a 2,520 “prophecy” in Leviticus 26 or Daniel four is so lacking, that the reason for its imperative advocacy by some must have some other basis behind it.

Could it be that for some reading this, the actual issue has more to do with attitude than anything else? Whenever speculative matters enter in and separate brethren, I have to stop and ask God to work for me, to help me and search my heart. How quickly the work could go forward if we labored side by side for Jesus and His Third Angel’s Message, and how our adversary rejoices when he succeeds in separating us from each other and weakening the mighty work of living and giving a Present Truth message for this time. Let us reconsider these things, and repent, and advance again together toward the finish line!


Among resources aiding in my study were Eugene Prewitt (Deeper, pp. 129-155), Uriah Smith (Daniel and Revelation, pp. 784, 785), and Carl Olof Johnsson (The Gentile Times Reconsidered, pp. 32-36). GCO

© 2012 by GreatControversy.org. GCO grants permission to individuals, wholeheartedly encouraging them to copy and reproduce documents and files appearing on this site, in an unaltered state, and for non-commercial use, unless otherwise noted. All other rights reserved. Other groups or entities wishing to reproduce these materials are encouraged to contact us with reproduction requests.

Larry Kirkpatrick has served in the ministry of the Seventh-day Adventist Church since 1994. He is a pastor of the American West, having led churches in Nevada, Utah, California, and Idaho. His writings include the books Real Grace for Real People, and Cleanse and Close. Larry and wife Pamela presently serve in the Upper Columbia Conference, ministering to the Bonners Ferry and Clark Fork churches in the incomparable beauty of Northern Idaho.

Yes... I understand that you will take the plain reading of scripture, the plain study of the original languages and turn it into something really complicated that will support your position.

That makes my heart ache.  It seems every "new light" group does this.  They set themselves apart because they have some amazing, in depth, knowledge of things that can only marginally shown from scripture.  We have seen it on this site with Shepherd's Rod, the Lunar Sabbath folks, and now 2520 proponents.

When will be read the Bible as it is and not overlay our own agendas on it?

There is no conspiracy to keep new light from God's people.  There is only the desire to put our faith in TRUTH.  Truth that is shown in scripture.

Do you really think everyone is trying to squash truth?  They aren't.

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