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?
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The third option for why this "prophecy" died an easy death is that it was not sustainable from Scripture. It wasn't a time prophecy at all. That's the option I believe in.
As has been previously said, the complete lack of 2520 information in the Great Controversy either refutes its importance and legitimacy - OR - it is the greatest failure of prophetic gift, EVER.
As you know... my position on that is that it was not mentioned because it was... nothing. Not a prophecy at all.
I agree, I think that those saying that the 2520 is a test are incorrect. al truth is a test (in a way), in that, individually we will be saved based upon our obedience and response to new light that God sheds upon our path but it cannot be said by others that if we intellectually except this or that truth at any particular time that we are lost because of it. Only god can judge the heart.
All truth if it can be proven or in this case rejected. But in general I agree about the light received and living up to it. All truth is part of a puzzle.
Esarhaddon, 681–669 BC [From the Wikipedia article on the Neo-Asssyrian Empire
Sennacherib was succeeded by his son Esarhaddon (Ashur-ahhe-iddina), who had been governor of Babylonia, and was campaigning in the Caucasus Mountains against Urartu at the time of his father's murder, where he won a victory at Malatia (Milid). During the first year of Esarhaddon's rule, a rebellion broke out in the south of Babylonia. Nabu-zer-kitti-lišir, an ethnic Elamite governor of the mat Tamti, with the help of the Chaldeans laid siege to Ur. The Elamite and his Chaldean allies were defeated and he fled to his kinsmen in Elam (Hal-Tamti); however, "the king of Elam took him prisoner and put him to the sword" (ABC 1 Col.3:39–42); also in (ABC 14:1–4).
In 679 BC the Cimmerians and Scythians (a horseborne hoarde from what is now southern Russia) crossed the Taurus Mountains and harassed Assyrian colonies in Cilicia. Esarhaddon swiftly attacked and drove these marauders away where they instead fell on Phrygia.
As king of Assyria, Esarhaddon immediately had Babylon rebuilt, and made it one of his capitals. Defeating the Scythians, Cimmerians and Medes (again penetrating to Mt. Bikni), he then turned his attention westward to Phoenicia—now allying itself with the Nubian/Kushite rulers of Egypt against him—and sacked Sidon in 677 BC. He also captured King Manasseh of Judah and kept him prisoner for some time in Babylon (2 Chronicles 33:11). Having had enough of Egyptian meddling, Esarhaddon raided Egypt in 673 BC. Two years later he launched a full invasion and conquered Egypt, chasing the Pharaoh Taharqa back to Nubia, thus bringing to an end Nubian-Kushite rule in Egypt, and destroying the Kushite Empire which had begun in 760 BC.
The Babylonian Chronicle retells how Egypt "was sacked and its gods were abducted" (ABC 1 Col.4:25); also in ABC 14:28–29. The pharaoh Tirhakah fled Egypt, and a stele commemorating the victory, was set up at Sinjerli in Asia Minor, north of the Gulf of Antioch, and is now in the Pergamon Museum, Berlin. The Bible graphically recounts Egypt's demise in Isaiah 20:4 "So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. 5 And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory."
Assyria defeated Urartu, annexed much of its territory and reduced it to vassalage, and expanded souhwards as far as Dilmun (Bahrain) and into Arabia at this time. This was perhaps Assyria's greatest territorial extent. However, the Assyrian governors and local puppet rulers Esarhaddon had appointed over Egypt were obliged to flee the restive native populace who yearned for independence now that the Kushites and Nubians had been ejected.
A new campaign was launched by Esarhaddon in 669 BC, However he became ill on the way and died. His elder son Shamash-shum-ukin became king of Babylon and his son Ashurbanipal became king of Assyria, with Ashurbanipal holding the senior position and Babylon subject to Nineveh; see ABC 1 Col.4:30–33 and ABC 14:31–32, 37. Bel and the gods of Babylonia returned from their exile in Assur to Babylon in the first year of Shamash-shum-ukin, and the akitu festival could be celebrated for the first time in twenty years; ABC 1 14:34–39 and ABC 1 Col.4:34–36.
Answer our Questions Jason not what you are working as Truth, they are simple question like what is your name?
You don't have to go further to explain that no when I was born ....... just say I am Jason ONLY!
I am from the Caribbean also called the West Indies
Pippenger and a few others have resurrected this so-called prophecy in the last few years. Due to the authority they grant to the 1843 and 1850 charts, they believe that the prophecies that were there taught will again be taught by God’s last-day people. Clearly, many of the prophecies will be. But, in addition, they are also teaching what they believe is an advanced understanding of the 2520 prophecy. And, rather than choosing between Miller or Edson's viewpoints, they hold both as correct. They believe that there are two 2520 periods.
The first extends from 723 B.C. to 1798 and begins with the captivity of the northern kingdom of Israel. The second extends from 677 B.C. to 1844 and begins with the captivity of Manasseh, king of Judah. They teach that the first period represents the “scattering” of God’s people and that the second represents the “gathering.” God passed over Israel and Judah “seven times” because they broke His covenant. Proponents believe that at the end of the second 2520 prophecy (which they believe ended in 1844), God entered into covenant with spiritual Israel, the Second Advent movement. Thus, proponents assert that we are to enter into covenant and receive the seal of the living God, we must accept this teaching.
Some go so far as to teach that any time you find “seven times” mentioned in Scripture, it has a “spiritual” application to the 2520 prophecy. For example, the seven years of plenty in Egypt represented the “gathering,” and the seven lean years represented the “scattering.” They also point to the “seven times” or years that Nebuchadnezzar was judged in Daniel 4. In addition, they teach that “mene, mene, tekel, upharsin” from Daniel 5 and the fall of ancient Babylon, when added up in “gerah,” is 2520. They believe this handwriting on the wall, adding up to 2520 and describing the fall of ancient Babylon, is symbolic of the loud cry message. It announces the fall of end-time Babylon, because those who give the loud cry will understand the 2520 prophecy.
While it is clearly true that the story of the fall of Babylon in Daniel 5 has many applications to the fall of spiritual Babylon, this is but one of many examples of their trying to find significance in the number 2520, or seven times, where there is none.
With respect to “scattering” and the “gathering,” this is a teaching seen in Scripture. However, it seems strange to suggest that the first 2520 time period represents the scattering while the second represents the gathering. Both the northern and southern kingdoms would have been scattered for the great majority of the time supposedly encompassed by these prophecies. Let’s take a closer look at these arguments.
The Jews, for whom the second 2520 prophecy is applied, were “scattered” during the 70 years of captivity beginning in 605 B.C., not 677 B.C. Then, they returned again to Jerusalem within a period falling well short of 2520 years. By 457 B.C., the decree had been given by Artaxerxes to restore and rebuild Jerusalem. Thus it could be argued that the southern kingdom was being gathered again and given 490 probationary years. Ultimately, the Jews were scattered in the destruction of Jerusalem in 70 A.D.
Another argument used to support the 2520 prophecy is the use of the term “times of the Gentiles” found in Luke 21:24. It says:
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
It is argued that there are two 1260 year periods comprising the 2520 and the plural use of “times” in the “times of the Gentiles” refers to these two periods. It is argued that Luke 21:24 shows that literal Jerusalem was destroyed during this first 1260 year period by the Gentiles by pagan Rome in 70 A.D. Then, Revelation 11:1-3 is quoted, as seen below, which describes the second phase of the “times of the Gentiles,” which was fulfilled by papal Rome from 538 - 1798.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Thus, it is argued that the “times of the Gentiles” includes the destruction of Jerusalem by pagan Rome, as well as the 1260 years of persecution of God’s people, spiritual Jerusalem on earth, by papal Rome.
However, there are some holes in this point. First of all, a careful reading of Luke 21:24 suggests that the destruction of literal Jerusalem is not what Jesus is referring to when He talks about Jerusalem being trodden down of the Gentiles. Notice that Jerusalem would be “trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” If we accept the premise that pagan Rome represented the Gentiles who destroyed literal Jerusalem, then we should have seen literal Jerusalem trodden down until the fall of the pagan Roman empire in 476 A.D.
However, the destruction of literal Jerusalem in 70 A.D. was the end of its prophetic significance and it did not continue to be trodden down. Pagan Rome continued till 476 A.D. Furthermore, in the very next verse, Luke 21:25, Jesus describes the signs in the heavens that would occur toward the end of the 1260 years and which correspond with the events of the sixth seal in Revelation 6. Therefore, it can bed seen that Jesus has transitioned, when speaking of the “times of the Gentiles,” from literal Jerusalem, to the persecution of spiritual Jerusalem, or the Christian church, in the last half of Luke 21:24.
With respect to the 1260 years and the “times of the Gentiles,” it can clearly be seen how spiritual Jerusalem was “trodden down” by the Gentiles of papal Rome until papal Rome received its deadly wound in 1798 at the end of the 1260 years. Furthermore, the plural use of “times” in the “times of the Gentiles” is simply referring to the “times, times, and half a time” or the 1260 years; it is not referring to two separate 1260 year periods. Therefore, the “times of the Gentiles” is only represented by the 1260 years, and comes to its end in 1798 according to Revelation 11:2.
There is another significant hole in the argument that the destruction of literal Jerusalem is part of the “times of the Gentiles” as the first part of two 1260 year periods. If we accept the premise that paganism represents the Gentiles in the first half of the 2520 prophecy and that papal Rome represents the Gentiles in the second half of the 2520 prophecy, that means we must use 723 B.C. as our starting point for the “times of the Gentiles,” as 2520 years after 723 B.C. ends in 1798. However, according to those who believe in this idea, the 2520 prophecy that began in 723 B.C. is supposed to represent the scattering of the northern kingdom of Israel. Obviously, the destruction of Jerusalem in 70 A.D. by pagan Rome represents God's punishment on the southern kingdom of Judah.
According to those who teach that there are two 2520 periods, the 2520 years for the southern kingdom of Judah began in 677 B.C. This means that the first 1260 years for this second 2520 prophecy relating to the southern kingdom would end in 584 A.D. and the second 1260 years would take you to 1844. However, Revelation 11 makes it clear that that “times of the Gentiles” with respect to papal Rome was from 538 - 1798.
By trying to fit Luke 21:24 into a fulfillment of the 2520 year prophecy, these teachers have unwittingly created an inconsistency. The 2520 prophecy relating to the “times of the Gentiles” necessarily must have begun in 723 B.C. to end in 1798. However, that obviously would have related to the northern kingdom, and the destruction of Jerusalem as a fulfillment of the “times of the Gentiles” related to the southern kingdom. If you claim that the destruction of Jerusalem was a fulfillment of the 2520 year prophecy in its first half, you would have to believe that the “times of Gentiles” ends in 1844. But that clearly cannot be the case based on Revelation 11:2. Therefore, we can only clearly accept that there were 1260 years of prophecy relating to the “times of the Gentiles” with respect to papal Rome from 538 - 1798, but there is no clear time prophecy with respect to the work of pagan Rome in its destruction of literal Jerusalem.
Furthermore, the “scattering” of spiritual Jerusalem during the 1260 years was not due to the disobedience of God’s people. God prepared the wilderness (see Revelation 12:6) to protect His faithful followers during that time. It was simply a period where God allowed Satan to have pre-eminence over the world through papal Rome so that the principles of Satan’s government would be fully developed. This time period obviously had nothing to do with the disobedience of northern Israel or of Judah as they both had long since passed off the scene and probation had closed for the Jews as a nation in 34 A.D.
Daniel 12:7 also shows that the scattering ends after the 1260 years in 1798.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Here we find that the scattering is “accomplished” after the 1260 years, which ended in 1798 and coincides with the end of the “times of the Gentiles.” This shows that God began to gather His people in 1798, which prophetically is the beginning of the time of the end. This also represents the time when the sealed portions of the book of Daniel would be unsealed.
Therefore, God began gathering His people through the rise of the Second Advent movement, and this movement was raised up through understanding the unsealed prophecies of Daniel. The gathering did not begin in 1844. It had actually already begun at the end of the 1260 years and continues at the present time until Jesus returns.
It appears interesting that the two 2520 time periods end in 1798 and 1844 respectively. Both of those dates obviously have prophetic significance due to the 1260 and 1290 prophecies that lead to 1798, and the 2300 day prophecy that leads to 1844. Despite this superficial attraction, we have already seen the refutation of the two 2520 “prophecies” by Uriah Smith and James White. Furthermore, the beginning date of 677 B.C. for the “second” 2520 prophecy when Manasseh was taken captive, is questionable at best.
First of all, Manasseh was released from his captivity. Judah was not taken into captivity until 605 B.C. as a fulfillment for their disobedience, and Jeremiah prophesied in chapters 25 and 29 of his book that this captivity would last for 70 years. Daniel took this prophecy to heart in his prayer found in Daniel 9. Daniel seemed to be concerned that the 2300 day prophecy of Daniel 8 foretold an extension of the Jewish captivity in fulfillment of the curses foretold in Deuteronomy 28.
The bottom line is that even if the 2520 prophecy were actual, the beginning date of 677 B.C. can not be a legitimate starting date because the captivity of the Jews did not begin until 605 B.C. when Nebuchadnezzar besieged Jerusalem. It seems that some have arbitrarily tried to find a starting point that would end in 1843/1844 to make the 2520 prophecy work. In contrast, the starting and ending points are very clear when we look at the 2300 day/year prophecy.
thanks norman...i mean jason
wow short post from you this time.This guy is from Trinidad same island as our brother Abdool7
Jason good post! To me it doesn't matter where it comes from, it's exposing this error! These guys don't care about the truth.