The Great Pyramid: Its Time Features (1924)
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HE GREAT PYRAMID
Its Time Features
(1914 A.D. AND THE GREAT PYRAMID - PART II)
BY MORTON EDGAR
THE GREAT PYRAMID ITS TIME FEATURES
NOTICE Further copies of this work may be procured by applying to MORTON EDGAR, 224 West Regent Street, Glasgow, Scotland
27 Kyloun Road
THE
GREAT PYRAMID
ITS TIME FEATURES
PART II OF 1914 A.D. AND THE GREAT PYRAMID
IN WHICH IS SHOWN HOW THE GREAT PYRAMID OF GIZEH PROPHETICALLY CORROBORATES THE PHILOSOPHY OF THE DIVINE PLAN OF THE AGES AS CONTAINED IN THE HOLY SCRIPTURES
BY MORTON EDGAR Author of "Great Pyramid Passages," etc.
COPYRIGHT (All rights of translation reserved)
GLASGOW:
BONE & HULLEY, DUNDAS STREET
1924 CONTENTS
Section Page
I Introductory - - - - Section Page
VIII The Law Covenant 65
The "Extended" Length of the First Ascending Passage is Proportionate to the Whole Pyramid 68
The Length of the Granite Plug 70
The Significance of the Numbers 7, and 400 71
IX The Gospel Age: Call and Trial of Christ's "Body" 74
The Two Ways of Gaining the Grand Gallery 74
The Beginning of the Gospel Age 76
The "Feet" Members of the Body of Christ, and their Work 77
X The Significance of the Horizontal Passage 79
How the Length of the Horizontal Passage Indicates the Period of 7000 Years of the World's History 80
The Length of the Horizontal Passage is Geometrically Exact 83
The Horizontal Passage and the 7040 Years Period 84
XI The Descending Passage: Its Significance and its Measurements 87
Lower Terminals of the Descending Passage 91
The "Point of Intersection" 92
The Symbolical Significance and Length of the Descending Passage 93
XII The Date 1914 A.D. is Monumentalised in the Great Pyramid 99
The First Appearance of the King 100
The "Seven Times" that Passed over Nebuchadnezzar 101
1914 A.D. was the End of the "Seven Times" 102
The First Appearance of Israel's King was Necessary 102
The Great Pyramid's Precise Indication of the Dates of our Lord's First Advent 103
The Duration of the Gospel Age 105
XIII The "Seven Times." Measurement in the Great Pyramid 108
XIV Time-Parallels in the Jewish and Gospel Ages 111
The "Babylonish Captivity of the Papacy" 112
Rome Identified with "Babylon the Great" 112
The Beginning of the Decline of "Babylon the Great" 113
Marsiglio, the "Morning Star of the Reformation" 114
Wycliffe and the "Great Papal Schism" 116
The Reformation Work of Huss was Secular as well as Spiritual 117
The Invention of Printing, and the Revival of Learning 118
The Condition of the Religious World at the First and Second Advents of Jesus Christ 119
Section Page
XV The Second Advent 121
XVI The Jewish “Double”: The Resurrection of the “Body” of Christ 125
The Ante-Chamber and the 144,000 Overcomers 130
XVII The Grand Gallery and the 144,000 131
A 1915-Year Indication 134
Another Indication of the 144,000 136
XVIII Further Indications of the 1914 A.D. Date 138
Another Indication of the 1914 A.D. Date 140
The 144,000, and the 2915-Year Period 141
The Rectangle, and its Close Indication of the Duration of the Solar Tropical Year 142
XIX The Flood, and Christ’s Baptism 143
XX First Adam’s 1000-year “Day” 146
XXI The First Adam 149
XXII The Complete Period of Salvation 151
XXIII Second Adam’s 1000-year “Day” 154
XXIV The Connection between the Great Pyramid and Bethlehem, and the 2138, and 1915, Periods of Years 157
The 2138-Year Indication 157
The 1915-Year Indication 158
XXV The Harmony of the 2138 Period of Years with the Plan of the Ages 160
The Measure of 2138 Proportionately Related to the Lower Reach of the Descending Passage 161
The 2138 Period Indicated by the Two Levels of the King’s and Queen’s Chambers 162
The Geometrical Relationship between the two Adjoining Periods of 2138 and 1915 Years 163
The Two Periods of 2138 and 1915 Years are Geometrically Related to the Precessional Cycle Period 165
XXVI The Symmetrical Connection between the Solar Year, the Precessional Cycle, and the 1915-Year, Periods 166
The Solar Year, the Precession, and 1915, Connected by the Pyramid’s Dimensions 169
XXVII The Pre-Historic “Zero” Year Indication 171
The Method by which the “Zero” Year is Indicated 171
The Interval between the “Zero” Year and the Exodus of the Israelites from Egypt 173
Dimensional Proportions Connected with the “Zero” Point. A Precessional Cycle Indication 174
The “Zero” Point Level Indicates the Size of the Pyramid 175
The “Shortening” of the Time 177 Great Pyramid Passages
By JOHN EDGAR
M.A., B.Sc., M.B., C.M., F.R.F.P.S.G.
and MORTON EDGAR
For full information on the subject of the Great Pyramid procure the volumes of "Great Pyramid Passages." These volumes were specially alluded to and recommended to all searchers after truth by the late Pastor Charles T. Russell of Brooklyn and London Tabernacles. They are noticed in the "Watch Tower" for 1910 and 1913. Vol. II is quoted in Vol. VII of "Studies in the Scriptures" as an authoritative work.
Vol. I, now reprinted and in stock, describes the exterior and interior of the building very minutely, and contains numerous photograplis, drawings and diagrams. The symbolism of the Great Pyramid is dealt with in this volume.
Vol. II, now reprinted and in stock, fully demonstrates how the Great Pyramid corroborates the Bible Chronology and time-features, by means of the Pyramid-inch measurements. This 2nd volume also explains all the Scriptural time-features. A portion of this 2nd volume appeared in the "Watch Tower" for Nov. 15th, 1904, and for June 15th, 1905, and in other recent issues.
Vol. III, now in course of preparation, will appear in print later. This 3rd volume will deal largely with the scientific features of the Great Pyramid. These scientific features establish the correctness of the various measurements of the building, and hence corroborate the time-features which are based upon the measurements. (Announcement will be made when the 3rd volume is in print.)
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The north-west angle of the Great Pyramid of Gizeh, showing the roadway
THE
GREAT PYRAMID
ITS TIME FEATURES
PART II OF
1914 A.D. AND THE GREAT PYRAMID
SECTION I
INTRODUCTORY
WHAT if all the great doctrines of Revelation, all the prominent characteristics of the ages, and all the mightiest facts in human and sacred history should be found monumentalised in the masonry of the Great Pyramid? What if we should hear from out its dark and long misunderstood passages and chambers just where we are in the stream of time, what scenes are next to be expected in the affairs of earth, and what unexampled changes presently await us? What if it should turn out to be a clear and manifest prophecy of man's fall and degradation, and of his subsequent redemption and restoration to the everlasting favour of God, indelibly written in measures and angles? What, indeed, if this wonderful edifice, reared more than forty centuries ago, should at last prove itself an earlier and independent Revelation from the Lord of heaven and earth, a duplicate of His volume of inspiration, the Bible?
"Nor is it an extravagant anticipation to expect even thus much from this marvellous pillar of stone," writes that far-seeing author, the Rev. Joseph A. Seiss, in his valuable little work on the Pyramid, A Miracle in Stone, published about fifty years ago. "Once admit," he continues, "as I believe it will yet have to be admitted, that superhuman intelligence is in it, and there is then every reason to count on finding the whole
story."
"I shall be much mistaken if it does not turn out, without forcing of facts or dealing in fancies, that in these rocks and their emplacements are treasured up from hoar antiquity the whole Plan of God in grace and miracle, as well as in the universe of nature."
The Rev. Joseph Seiss concludes with these poetical words : "With all of man's workmanship that went before it in utter ruin, it stands only the more readable from the damages of time, the grand indestructible monument of the true primeval man. Upon its pedestal of rock, battered by the buffetings of forty centuries, it stands, upspringing like a tongue of fire kindled of God to light the course of time down to its final goal and consummation."
The Great Pyramid Commands Attention
" Old Time, himself so old, is like a child, And can't remember when these blocks were piled Or caverns scooped; but, with amazed eye, He seems to pause, like other standers-by. Half thinking how the wonders here made known Were born in ages older than his own."
Men of thoughtful and reverential minds, when once their attention has been drawn to the scientific and religious claims of the Great Pyramid, always have been impressed with the reasonableness of these claims; and some have felt impelled to pursue investigations still further into this fruitful subject, and knowledge of it has thus steadily increased. It is no longer true, as the poet would have us believe, that "Old Time" is unable to tell us when this ancient building was erected; for the Pyramid itself declares the date, and this in so many ways, astronomical and by measures, that we are not left in doubt. And the truths it teaches by its spiritual symbolism, and scientific and prophetic features are convincingly clear, demonstrating beyond question to all who pay heed that this primeval monument is none other than the "Sign" and "Witness" to the Lord of hosts, built four millenniums ago, that it might speak to the world in this day, proclaiming the great Jehovah's foreknowledge and wisdom, no less than his omnipotent power, justice, and love.
Speaking of the Great Pyramid of Gizeh, the learned Rev. Joseph T. Goodsir wrote: "The number and importance of the lessons which its disclosed mystery teaches is indeed very striking. Thus it testifies to the state of the stellar heavens at the time of its building, and teaches at the same time its own age. It helps also to determine the date of the flood, and to give consistency to the chronology and history of diluvian and post-diluvian times. It testifies to the importance of the exact and of the physical sciences, terrestrial and cosmical, not merely from the utilitarian, but from the religious point of view. . . It thus seals, as with a Divine impress left on adamantine materials, the truth that sound science is not only a handmaid but a defender of sound religion."
"Such are the things taught us at this day by the Great Pyramid, as there are noble men of science sufficiently animated with Christian truthfulness and courage manfully to proclaim. We thus see a united science, righteousness, and religion testifying from the Great Pyramid with a reawakened mien, just as they were intended to do more than four thousand years ago. The oldest and noblest building is thus seen to be at one in testimony and in spirit with the oldest and noblest book. God is making that great name for Himself, I believe, by the Great Pyramid at this day."
John Taylor, one of the most thoughtful of men, and who had the honour to begin investigations as to the sacred origin of the Pyramid, says in his well-known work: "When so many evidences of the scientific knowledge of the founders of the Great Pyramid present themselves, these facts cannot be disregarded. The difficulty may be great in supposing a people to have been in existence at that early period, who were capable of executing a work of so vast a magnitude on purely scientific principles, but is it not also probable, that to some individuals God may have given the knowledge, even at that early age of the world, for which we are now contending?"
" Moses, we are told, was admonished of God when he was about to make the Tabernacle, which was to serve as the example and shadow of heavenly things, ' For see, saith he, that thou make all things according to the pattern shewed to thee in the Mount.' There is an originality in the character of these early revelations, which shows them to have a higher source than that of man's present intelligence, great as it may seem."
Another gifted writer, also, quoted by Professor C. Piazzi Smyth, says: "In our opinion the idea of a Divine interposition in the planning and construction of the Great Pyramid, when closely contemplated as springing from all the facts and relations of the case, is perfectly rational and credible in the estimation of a rightly-instructed mind."
The foregoing quotations from the writings of students of the Pyramid, which will serve as examples of similar expressions by many authors, show that this building is recognised to be not only a scientific monument, but a prophetic one also. This remarkable claim is well sustained by the numerous time-measurements which are found to be embodied in the scientific dimensions of the Pyramid. When the method by which the building was made to show forth time periods is understood, and when we remember that this monument was constructed even before Abraham was born, and long before the Books of the Old Testament were written, we can agree that the title "Prophet" is a fitting one to apply to it.
In the beginning, when Adam fell into sin through his disobedience, the Lord declared that the seed of the woman would bruise the serpent's head, and that the serpent would bruise the heel of the seed. This declaration, while it foretold trouble for the seed, gave rise to hope, for it promised that in the due time the seed would gain the victory over Satan.
But it was not until the time of Abraham, 2081 years later, that God began in a definite way to work out his plan for the reclamation of the human family from death, for it was to Abraham that the Lord made his promise: "I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed" (Genesis 12:2,3). And later, when Abraham had demonstrated his willingness to sacrifice even his only begotten son Isaac because God had
commanded it, the promise was confirmed by an oath, as we read: "By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall the nations of the earth be blessed; because thou hast obeyed my voice" (Genesis 22:16-18).
For another long period of 2081 years (according to the accurate chronology of the Scriptures), this promise remained the exclusive privilege of the natural seed of Abraham. At the end of it, in the year 36 A.D., when the prophetic "70 weeks" of Daniel were fulfilled, this exclusive favour to the natural seed ceased, and the Gentiles were given the opportunity to become members in the great spiritual Seed of Abraham; as it is written: "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then ye are Abraham's seed, and heirs according to the promise" (Ephesians 2:19, 20; Galatians 3:27-29).
From the time that the remnant of the natural seed of Abraham received Christ, and were given the privilege of B2 17 becoming the "sons of God" (John 1: 11-13; Romans 11: 4-7), and from the time that Cornelius the first Gentile convert received the "spirit of adoption" into the spiritual family of God (Acts 10: 24-45; Romans 8: 14-17), the "members in particular" of the Body of Christ, all of whom together constitute the promised Seed of Abraham, have been selected from amongst all nations (1 Corinthians 12: 12-14, 27; Galatians 3: 16).
For this purpose, that membership in the Body of Christ might be completed, the whole Gospel Age was set apart by the Lord (2 Corinthians 6: 1, 2).
We read that "known unto God are all his works from the beginning of the world," and that therefore every detail of the times and seasons which, the Scriptures say, "the Father hath put in his own power," was forearranged by Him, the mighty "King of the Ages" (Acts 1:7; 15:14-18). When we reflect that all these many features of Jehovah's "Plan of the Ages," each having its due time for fulfilment, were monumentalised in the Great Pyramid of Gizeh before the birth of Abraham, it is impossible for us to doubt the prophetic nature of the building. While many of these things are now in the past, yet in the light of the past we may read the future. The Apostle, addressing the members of the Body of Christ, said: "Now we, brethren, as Isaac was, are the children of promise"; and on the strength of the sure Word of Prophecy, and the testimony of the corroborating Great Pyramid, we can listen with a new understanding to his utterance: "And the God of peace shall bruise Satan under your feet shortly" (Galatians 4:28; 2 Peter 1:19; Romans 16:20; Isaiah 19:19, 20).
SECTION II
THE CHRONOLOGICAL DATES OF THE SCRIPTURES
BEFORE we can appreciate clearly the time features of the Great Pyramid, it is essential that we should establish the fact that, in the Scriptures we can trace from the time of Adam a connected chain of chronological dates. This is what we should rightly expect, for if God "hath spoken by the mouth of all his holy prophets since the world began," as the Apostle tells us in Acts 3:21, and thus declares Himself as the Author of the Holy Word, and if, as Jesus said, "the Father hath put in his own power" the "times and seasons," then the "Word of Truth" will be consistent in every particular.
We need only let the Bible instruct us in this important feature, accepting what we find in it without qualification; and when we do so we shall have a chronology of the world from the very beginning of man's advent into it, which has withstood the test of every adverse criticism. In the next Section we shall examine some of the supposed difficulties and show that they are not insuperable, but that all reasonable objections are explained by the Scriptures themselves.
Opposite each date we append the text, and suggest that the reader consult the Bible, and thus prove for himself that these things are so.
BIBLE DATES
God created Adam B.c. 4128 Gen. 2:7; 5:1.
had a son at 130 ,, 5:3.
Seth born B.C. 3998 had a son at 105 ,, 5:6.
Enos born B.C. 3893 had a son at 90 5:9.
<tr><th>Name
B.C.
Cainan born had a son at
Gen. 5:12.
Mahalaleel born had a son at
B.C.
,, 5:15.
Jared born had a son at
B.C.
,, 5:18.
Enoch born had a son at
B.C.
,, 5:21.
Methuselah born had a son at
B.C.
,, 5:25.
Lamech born had a son at
B.C.
,, 5:28.
Noah born Age of Noah at Flood
B.C.
,, 7:6; 8:13.
Date of FLOOD Shem had a son after Flood
B.C.
,, 11:10.
Arphiaxad born had a son at
B.C.
,, 11:12.
Salah born had a son at
B.C.
,, 11:14.
Eber born had a son at
B.C.
,, 11:16.
Peleg born had a son at
B.C.
,, 11:18.
Reu born had a son at
B.C.
,, 11:20.
Serug born had a son at
B.C.
,, 11:22.
Nahor born had a son at
B.C.
,, 11:24.
Terah born Terah died at
B.C.
,, 11:32.
ABRAHAMIC COVENANT Abraham in Canaan
B.C.
,, 12:1-7. [Acts 7:2-4].
When Isaac was born Isaac had a son at
B.C.
,, 21:5.
Jacob born Age of Jacob
B.C.
,, 25:26.
When Jacob entered Egypt Jacob was in Egypt
B.C.
,, 47:9.
Jacob died, beginning of the NATION OF ISRAEL
B.C. 1813 Gen. 46:3; 49:28.
Deut. 26:5.
Date of Abrahamic Covenant
Children of Israel sojourned
B.C. 2045
Exod. 12:40-43;
[Gal. 3:17.
EXODUS from Egypt -
Wandering in the Wilderness
B.C. 1615
,, 12:40-43.
Deut. 8:2.
Enter land of CANAAN -
Division of the land
B.C. 1575
Acts 13:18, 19; Num.
33:3; 9:1; 10:11, 12;
13:1-3, 25, 26; 32:8;
Josh. 14:5-7, 10.
Beginning of JUDGES -
Period of Judges
B.C. 1569
Acts 13:20.
Saul enthroned - - - Years of reign
B.C. 1119
,, 13:21.
David enthroned - - - Years of reign
B.C. 1079
1 Chron. 29:27.
Solomon enthroned - - - Years of reign
B.C. 1039
2 Chron. 9:30.
Rehoboam enthroned - - - Years of reign
B.C. 999
,, 12:13.
Abijah enthroned - - - Years of reign
B.C. 982
,, 13:2.
Asa enthroned - - - Years of reign
B.C. 979
,, 16:13.
Jehoshaphat enthroned - - Years of reign
B.C. 938
,, 20:31.
Jehoram enthroned - - Years of reign
B.C. 913
,, 21:20.
Ahaziah enthroned - - Years of reign
B.C. 905
,, 22:2.
Athaliah enthroned - - Years of reign
B.C. 904
,, 22:12.
Joash enthroned - - - Years of reign
B.C. 898
,, 24:1.
Amaziah enthroned - - Years of reign
B.C. 858
,, 25:1.
Uzziah enthroned - - Years of reign
B.C. 829
,, 26:3.
Jotham enthroned - - Years of reign
B.C. 777
,, 27:1.
Ahaz enthroned - - Years of reign
B.C. 761
,, 28:1.
Hezekiah enthroned B.C. 745 Years of reign 29 2 Chron. 29:1.
Manasseh enthroned B.C. 716 Years of reign 55 ,33:1.
Amon enthroned B.c. 661 Years of reign 2 33:21.
Josiah enthroned B.c. 659 Years of reign 31 ,, 34:1.
Jehoiakim enthroned B.c. 628 Years of reign 11 36:5.
Zedekiah enthroned B.C. 617 Years of reign 11 36:11.
Zedekiah dethroned—beginning of TIMES of the GENTILES B.c. 606 36:20,21. DESOLATION OF LAND 70 Jer.25:11,12 (marg.).
EDICT OF CYRUS - - B.C. 536 Jer. 29:10;
2 Chron. 36:22, 23.
Birth of the Man Christ Jesus B.c. 2 (See Section VII).
Baptism of Jesus Christ - A.D. 29 , , ,
Death and Resurrection of Christ A.D. 33 , , ,
End of 6000 years from the creation of Adam - A.D. 1872
End of the Seven Times of the Gentiles A.D. 1914
SECTION III
CHRONOLOGICAL PERIODS EXAMINED
FROM the foregoing list of Bible Dates (Sec. II), we find that the chronological chain is composed of nine main periods or links of varying lengths. Each link will stand close investigation, when examined in the light of the Scriptures themselves. It is important that they should be thoroughly tested, for the correct interpretation of the time-prophecies entirely depends upon the true chronology.
We believe that the Great Pyramid is an added witness, Divinely arranged, to confirm the faith of the Lord's people in the chronology of the Bible as here presented, that they may surely know where they are in the stream of time, and thus be enabled to co-operate with Him in the outworking of His grand Plan of the Ages.
The Period of 1656 Years
From the creation of Adam to the flood the chronological period of 1656 years is based upon the records of the original Hebrew Scriptures. As has been pointed out by many eminent chronologists, the addition in the Greek Septuagint version of the Old Testament of exactly 100 years to the ages of most of the patriarchs, is quite evidently a forgery. We could not imagine a reason why the Hebrews in Palestine should desire to shorten their ancient chronological records; but it is easy to see why the Greek Jews in Egypt were induced to lengthen them when translating the original Hebrew into Greek. They desired to make their history appear as ancient as possible in their Greek translation, in order to compare favourably with their Egyptian neighbours; for the Egyptian historians claimed immensely long eras for their past records.
THE DIVINE PLAN OF THE AGES
BIBLE CHRONOLOGY
WORLD TO COME
WORLD AND AGES
DOMINION PARALLELS
ABRAHAMIC COVENANT
TRUE AND COUNTERFEIT DAYS OF DANIEL
FOUR EMPIRES PARALLELS
REST AND RESTITUTION
SIXTH DAY
YEARS IN EGYPT
JOCHERED
SIXTH DAY
JOCHERED
SIXTH DAY
JOCHERED
SIXTH DAY
JOCHERED
SIXTH DAY
JOCHERED
SIXTH DAY
JOCHERED
SIXTH DAY
JOCHERED
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
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SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
SIXTH DAY
THE DIVINE PLAN OF THE AGES
It is well to note that Egyptologists admit that Egyptian historic chronology is a difficult subject, owing chiefly to an insufficiency of facts in connection with the reigns of the kings of the 7th to 11th, and 13th to 17th dynasties. The original list of kings compiled by the Egyptian priest and historian, Manetho, in the first half of the 3rd century B.C., is lost; and the copies of it which are preserved in the writings of Julius Africanus and Eusebius (both of the 3rd century A.D.) are conflicting. Nor do any of the later excavated tablets and papyri records contain a complete chronological list of kings. For many of the kings of Egypt neither the order of succession, nor length of reign is known, and therefore it is impossible for an accurate chronological history of Egypt to be compiled.
Many systems of chronology, of course, have been put forward; but the difficulty of arriving at any reliable conclusion is apparent from the diversity of opinion. The uncertainty which attends Egyptian chronology, equally applies to that of Assyria and all other ancient countries. We therefore have great confidence in the Hebrew chronology, which gives us a connected history from the time of Adam down to the year 536 B.C. where secular history begins to be reliable.
The period of 427 years from the Flood to the date of God's Covenant with Abraham
Like the period alrcady considered, the next link in the chronological chain, the 427 years, is based upon the ancient Hebrew Scriptures. It has been supposed that this period should be reduced 60 years because of the statement in Gen. 11:26, that "Terah lived seventy years, and begat Abram, Nahor, and Haran." This would give a period of 145 years between the birth of Terah, and the covenant with Abraham; for Abraham was 75 years of age, according to Gen. 12:4-7, when he entered Canaan and so secured the promise, and 7 0 + 7 5 = 1 4 5.
But those who contend for the shorter period overlook the clear statement of Stephen (Acts 7:2-5), that it was after Terah, Abraham's father, was dead, that Abraham entered Canaan. According to Gen. 11:32, Terah died at 205 years of age. We must not, therefore, understand that the three sons of Terah were all born in the same year, but that the begettal of these sons began when he was 70. Abraham although the youngest was the most important of the three, and is therefore mentioned first.
The period of 430 years from the Abrahamic Covenant to the Exodus from Egypt and the giving of the Law
The third definite period is expressly stated by the Apostle in Gal. 3:17 as 430 years. From this inspired statement we know that the 430 years' sojourn of the children of Israel, mentioned by Moses in Exodus 12:40, 41, includes the sojourning of Abraham, Isaac and Jacob in the land of Canaan, which, although promised to them for an inheritance, was still a "strange land"—Acts 7:4,5.
As the Bible dates show a period of 215 years between the Abrahamic Covenant and Jacob's entrance into Egypt, it is evident that the children of Israel's actual residence in Egypt was 215 years ( 2 1 5+2 1 5=4 3 0 ) . Most authorities think that a period of 215 years is too short for the great multiplication of the Israelites during their residence in Egypt, forgetting that
the Scriptures indicate that this increase was miraculous (See Exod.
1: 1-22; Psa. 105: 23, 24, 37, 38). Rejecting the inspired testimony of the Apostle Paul in Gal. 3: 17, the translators of the Revised Version changed the sense of Exod. 12:40, in order to increase the number of years in Egypt. They made the passage to read: "The sojourning of the children of Israel, which they sojourned in Egypt, was 430 years."
In thus altering the text the R.v. translators fell into a peculiar error as is demonstrated by the accompanying diagram, which shows the genealogy of Moses. Moses was 80 years old at the
Exodus (Exod. 7: 7). His mother, Jochebed, was the daughter of Levi (Num. 26: 59). Levi lived for 137 years (Exod. 6: 16), but he cannot have spent more than the last 97 of them in Egypt for he was older than Joseph (Gen. 37: 3), and Joseph was 39 when Jacob and his sons entered Egypt (Gen. 41: 46-54, compare with Gen. 45: 3-11). It follows from these facts that if the period of the Israelites' residence in Egypt was 430 years, Jochebed must have been 253 years old when Moses was born! Again, Moses' father, Amram, was the son of Kohath, and Kohath was one of those who entered Egypt with Jacob. Kohath lived 133 years, and Amram lived 137 years (Gen. 46: 8, 11-; Exod. 6: 18, 20). If, now, we were to allow that Kohath was a new born babe when he entered Egypt,
and that Amram was born the year his father died, there would still remain a gap of 80 years between the death of Amram and the birth of Moses!
The statement made by Jehovah to Abraham (Gen. 15:13, 15), quoted by Stephen (Acts 7:6, 7) that Abraham's seed would be afflicted 400 years, is often taken to mean that the affliction in Egypt was to be 400 years. The Apostle Paul, however, points out that this foretold affliction began when Ishmael "mocked" or "ill-treated" Isaac at the time of the feast when Isaac was weaned (Gal. 4:28-30; Gen. 21:5-12). As the Bible dates show that Isaac was born 405 years before the Exodus, he must have been five years of age when he was weaned.
That Isaac was not "weaned from the milk" till he had reached the age of five years seems unaccountable to people of Western countries, but in Palestine this is the common practice even at the present day. The women of Palestine believe that the longer the child is suckled the stronger he will grow, and the weaning never takes place under two years, but frequently in the case of a favourite man-child such as Isaac was, he is kept at the breasts for four or five years, and even longer. The "babes and suckling" of the Bible are old enough to sing, and are ready to be taught knowledge (Matt. 21:15, 16; Isa. 28:9; I Sam. 1:21-23).
Jehovah's further intimation to Abraham that his seed would come out of bondage in the fourth generation, and that the nation who had held them in bondage would be judged (Gen. 15:14-16; Acts 7:7), was fulfilled when Moses delivered the Israelites after inflicting the ten plagues upon the Egyptians.
The four generations began with Jacob when he entered Egypt, Levi and Jochebed being the second and third, and Moses the fourth generation.
The Samaritan and Septuagint versions of the Old Testament render Exod. 12:40 emphatically in support of the inspired Apostle's statement in Gal. 3:17,—"the dwelling of the sons of Israel, and of their fathers, which they dwelt in the land of Canaan, and in the land of Egypt, was four hundred and thirty years."
The period of 46 years from the Exodus to the division of the land among the twelve tribes of Israel
The fourth interval is made up from two periods of 40 and 6 years. The 40 years from the Exodus until the nation crossed the river Jordan to take possession of the promised land, is exact to a day (Exod.12:42-51; Deut.29:5; Josh.4:19; 5:10; Num.14:34).
The period following the forty years in the wilderness, during which the Israelites conquered seven nations and then divided the land of Canaan among the tribes (Acts 13:17-19), is proved to be 6 years by the following texts :
(1) Num. 33 : 3.
3 And they departed from Rameses in the first month, on the fifteenth day of the first month : on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.
(2) Num. 9 : 1.
AND the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying,
(3) Num. 10 : 11, 12.
11 And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.
12 And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
(4) Num. 13 : 1-3.
AND the LORD spake unto Moses, saying.
2 Send thou men, that they may search the land of Canaan, which I give unto the children of Israel : of every tribe of their fathers shall ye send a man, every one a ruler among them.
3 And Moses by the commandment of the LORD sent them from the wilderness of Paran : all those men were heads of the children of Israel.
(5) Num. 13:25, 26.
25 And they returned from searching of the land after forty days.
26 And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land.
(6) Num. 32 : 8.
8 Thus did your fathers, when I sent them from Kadesh-barnea to see the land.
(7) Josh. 14 : 5-7.
6 Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the Lord said unto Moses the man of God concerning me and thee in Kadesh-barnea.
5 As the LORD commanded Moses, so the children of Israel did and they divided the land.
7 Forty years old was I when Moses the servant of the LORD sent me from Kadesh-barnea to espy out the land : and I brought him word again as it was in mine heart.
(8) Josh. 14 : 10.
10 And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the Lord spake this word unto Moses, while the children of Israel wandered in the wilderness : and now, lo, I am this day four-score and five years old.
In the Book of Joshua (14:5-7, 10) we read that when Joshua was dividing the land, Caleb came to him and said: "Thou knowest the thing that the Lord said unto Moses the man of God concerning me and thee in Kadesh-barnea"—namely, that he would live to inherit part of the land—"Forty years old was I when Moses the servant of God sent me from Kadesh-barnea to espy out the land . . . and now, behold, the Lord hath kept me alive, as he said, these forty and five years . . . and now, lo, I am this day fourscore and five years old."
We are informed in Num. 10:11, 12, that in the 20th day of the 2nd month of the 2nd year (i.e., 1 yr. 1 mo. 20 dys.) after leaving Egypt, the people journeyed from Sinai to the wilderness of Paran; and it was from Kadesh-barnea in Paran that Caleb and the other spies journeyed forth (See Num. 13: 1-3, 25, 26; 32:8). It was, therefore, a little over a year after the Exodus that Caleb was sent to spy the land, and 45 years later the land was conquered and divided, altogether a period of 46 years.
The Apostle Paul tells us that God gave the people of Israel Judges "about the space of 450 years," from the time of the division of the land, till Samuel the prophet (Acts 13: 19,20). It is generally acknowledged that without this inspired statement in the New Testament the continuity of the Old Testament chronology would be broken. Nor could we know the period of Saul's reign, were it not that the Apostle again supplies this information, enabling us to connect up the chronological chain (Acts 13:21).
The Old Testament does, indeed, furnish an indication of the time which elapsed between the Exodus and the period of the kings, but owing to an evident error on the part of a copyist, or a translator from the original Hebrew manuscripts, the matter has been involved in a measure of obscurity. With the aid of the Apostle's figures we know that the total period from the Exodus to the commencement of the erection of the Temple in Jerusalem was 580 years. In I Kings 6:1 we read in our Bible that the period in question was 480, or 100 years less
ASA OF JUDAH
1 KINGS 15,9-10
JEHOSHAPHAT OF JUDAH
1 KINGS 22-41
2 KINGS 8;16.
1 2 3 4
5 6 7 8
AHAZIAH
OF JUDAH
1 2 1 2 3 4 5 6 7 8 9 10 11 12
AHAB OF ISRAEL
1 KINGS 16,29
DIAGRAM No1.
DIAGRAM Nº2.
ASA OF JUDAH
1 KINGS 15.9-10
JEHOSHAPHAT OF JUDAH
1 KINGS 22-41
JEHORAM OF JUDAH
2 KINGS 8.16.
AHAZIAH
OF JUDAH
AHAB OF ISRAEL
1 KINGS 16.29
AHAZIAH
OF ISRAEL
2 KINGS 3.1.
These two diagrams demonstrate that the "synchronisms" found in the Books of Kings cannot be reconciled with the reigns of the kings of Judah and Israel, nor even with themselves. They nevertheless agree better with Diagram No. 2, which allows Jehoram of Judah a reign of 8 years alone (Compare 2 Chron. 21: 1-5).
than the sum of the periods given in the other Scriptures ( 4 0+6+4 5 0+4 0+4 0+4=5 8 0 )
The ease with which this mistake in 1 Kings 6:1 crept in, whereby 580 was made to read 480, is very apparent when the Hebrew letter which stands for 4 "ב" is compared with that for 5 "ש". Although in all existing Hebrew manuscripts of the Old Testament (none of which date earlier than the 10th century A.D.) numbers are written out at length, it seems certain that the writers of the originals, and all the ancient copyists, employed the letters of the alphabet to denote numerical values. It is well known that this method was used by the Greeks, and, indeed, by all ancient Eastern nations. Maccabaean coins prove conclusively that this shorter method of recording numbers was in vogue among the Hebrews after the Babylonian captivity (536 B.C.) and there is no reason to doubt that it was in use from the beginning.
Because of the similarity of certain letters in the Hebrew alphabet, copyists have mistaken one for another, in spite of their proverbial care, and thus in some cases have given rise to much misunderstanding. It is wonderful, indeed, that such errors are not more frequent in the Bible; the Lord has so overruled matters that the errors which have crept in are corrected by the testimony of other Scriptures.
The Period of 513 Years of the Kings of Judah
Dating from Samuel the prophet when the 40 years of Saul's "space" began, till the dethronement of Zedekiah the last king, is a period of 513 years. This is derived entirely from the Book of Chronicles, the reign of Saul being the only exception (Acts 13:21). The chronological chain cannot be carried through the line of the kings of the ten tribes, without reference to the line of Judah, for two breaks occur in the succession of the reigns of Israel's kings. There is a gap of ten years after Jereboam II (2 Kings 14:23; 15:8); and a second gap of ten years after Pekah (2 Kings 15:27; 17:1).
The reigns of the kings of Judah as given in the Book of Kings, agree exactly with those given in Chronicles.
Chronologers (as Ussher) who have attempted to base this c2 33 period of Bible Chronology upon the synchronisms found in the Book of Kings, have caused much unnecessary confusion; for it is well known that these synchronisms cannot be reconciled with the reigns of the kings of Judah and Israel, nor even with themselves.
A synchronism is a statement to the effect that " A," king of Judah, began to reign in a certain year of the reign of " B," king of Israel; or vice versa—See 2 Kings 15:32 for an example.
As an example of the disagreement in synchronistic statements, we read in 2 Kings 15:30 that Hoshea slew Pekah in the 20th year of Jotham, and reigned in his stead. This statement is quite manifestly an interpolation, because Jotham did not reign more than 16 years (2 Chron. 27:1); nor did Hoshea reign instead of Pekah even in the 20th year after the accession of Jotham (which would be the 4th year of Ahaz) as is suggested by Ussher according to the marginal note in many Bibles, for in 2 Kings 17:1 it states that Hoshea began to reign in the 12th year of Ahaz.
The synchronism of 27 years mentioned in 2 Kings 15:1 cannot possibly be true; and many other synchronisms are erroneous.
In 2 Kings 8:16, the words: "Jehoshapht being then king of Judah" are omitted in a number of Hebrew manuscripts and in many versions (See note in the Variorum Bible). If the synchronistic statements in 2 Kings 8:16 and 3:1 were true (thus making Jehoram of Judah reign only 4 years alone, and therefore shortening the chronological chain by 4 years), then other synchronisms as 1 Kings 16:29; and 22:41, etc., are not true. This shows that many of the synchronisms in the Book of Kings are conflicting, and strengthen the belief that they are interpolated. Contrast diagrams Nos. 1 and 2 on page 32.
It is now generally agreed that these synchronisms were added to the Book of Kings by a later hand, and are not to be considered as original independent chronological data. The fact that the writer of Chronicles (which is held to be the last written of the books of the Old Testament) ignored the lengths of the reigns of the kings of Israel (the ten tribes which broke
away from Judah into idolatry after the death of Solomon), and confines himself entirely to the line of the kings of Judah, should give us confidence that the Lord intends us to continue the chronological chain through the kings of Judah (See 1 Chron 3:9-16).
The Period of 70 Years Desolation of Jerusalem and of the Land of Judea
From the destruction of Jerusalem and the temple at the dethronement of Zedekiah, till the first year of Cyrus, is easily found to be 70 years by comparing the clear statements of the following Scriptures:
(1) The prophecy of Moses : Lev. 26:33-35.
33 And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.
34 Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths.
(2) The prophecies of Jeremiah : Jer. 25:11, 12; 29:10.
35 As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.
11 And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.
12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
(3) Daniel's understanding of the prophecies of Moses and Jeremiah : Dan. 9:2.
2 In the first year of his reign, I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
(4) Historical notice by the writer of Chronicles, of the fulfilment of the prophecies of Moses and Jeremiah :
2 Chron. 36:19, 20.
19 And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.
20 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia:
21 To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.
It is evident from a consideration of the above texts that the 70 years of desolation, spoken of by Jeremiah, was in fulfilment of the prophecy of Moses, that the land might enjoy its sabbaths of rest, because when the people were in the land they would not let it rest.
When Zedekiah was taken captive to Babylon in the 4th month of his 11th year (Jer.39:2), it appears that some of the poorest of the people were left in the land (Jer.39:10), over whom Nebuchadnezzar set Gedaliah as governor (2 Kings 25:22). And when the Jews who had escaped to other lands heard that Gedaliah was made governor over this remnant, they returned and joined him (Jer.40:11,12). But we read that in the 7th month Gedaliah and many others were slain (Jer.40:15,16;41:1-3); and although the Lord promised to protect the very few who yet remained if they would obey him (Jer.42:10-12), they were now so afraid of the Chaldeans that they would not settle in the land, but fled into Egypt (Jer.43:1-7).
This abject fear of the small number who were left after Gedaliah's death, was foretold by Moses, who said that they would flee out of the land and perish among their enemies (Lev. 26:36-39), and that then the land would enjoy her sabbaths while she lay desolate without them (Lev. 26:33, 34,43), to fulfil, or accomplish, 70 years. Thus, towards the end of the 11th year of Zedekiah the land of Judea was desolate (Jer. 44:2,6,7,22; 2 Kings 25:25,26).
Although the teaching of the Scriptures regarding this period of 70 years desolation is very clear, it has been strangely obscured by Ussher and other chronologists. They have imagined that the 70 years began in the 3rd or 4th year of the reign of Jehoiakim, 19 or 18 years before Zedekiah's dethronement. This, of course, would shorten the chronological chain previous to A.D. I, and thus make the six millenniums from the creation of Adam end 19 or 18 years after 1872 A.D. They recognised that the land was not "desolate without an inhabitant" during the remaining 7 or 8 years of Jehoiakim and the 11 years of Zedekiah, and they therefore termed the 70 years as a period of captivity. But the Scriptures are emphatic
that no captivity began in the 3rd or 4th year of Jehoiakim, nor, indeed, till after the death of that king.
It was after Jehoiachin (the son of Jehoiakim); also named Jeconiah and Coniah—(See 2 Kings 24:8, margin) had reigned three months, that the beginning of the captivity of Judah took place (2 Kings 24: 6-18). The prophet Ezekiel (who was among those carried to Babylon with Jehoiachin), always reckoned the captivity as dating from the time when Jehoiachin, Jehoiakim's son, was taken captive, 11 years before the final captivity and desolating of Jerusalem and the land (Ezek. 1:2; 33:21; 40:1.—See Diagram on this page).
Jeremiah, also, did not recognise any captivity of Judah previous to that of Jehoiachin (See Jer. 27: 16-22; and note that this utterance of Jeremiah was during the 4th year of Zedekiah; for the Variorum Bible points out that in verse I of this 27th chapter Zedekiah is the king meant, as is shown by comparing verses 3 and 12, and verse I of the next chapter—the 28th. The Septuagint omits 27:I entirely).
It was in the 4th year of Jehoiakim, which was also the 1st year of Nebuchadnezzar (Jer. 25:1), that Jeremiah promised the Jews that if they would turn from evil the Lord would do them no hurt; otherwise the king of Babylon would come against them (Jer. 25:1-12;36:1-3).
The fear of an invasion had the effect of causing the people to proclaim a fast, and endeavour to influence Jehoiakim to repent (Jer. 36:4-10, 16). This fast was held in the 9th month of the 5th year, so that the Lord did them "no hurt" previous to the 6th year of Jehoiakim (Jer. 36:9). The Septuagint reads the 9th month of the 8th year, which is probably correct.—See footnote.
But Jehoiakim cut up and burnt the "roll of the book" which Jeremiah had written against him, and Jeremiah required to write another roll, in which he repeated his prophecy that "the king of Babylon shall certainly come and destroy this land [make it desolate], and shall cause to cease from thence man and beast" (Jer. 36:22-32). Because of this act of contempt in cutting up the roll, the Lord brought Nebuchadnezzar against Jerusalem, and Jehoiakim was bound in chains to be carried to Babylon (2 Chron. 36:2-7).
Nebuchadnezzar, however, did not pursue his original intention to take Jehoiakim captive, but made him pay tribute instead, and carried off some of the vessels of the temple, being content with this alone. At the end of three years' subjection Jehoiakim rebelled against Nebuchadnezzar (2 Kings 24:1), with the result that the Lord harried him by sending against him bands from the surrounding countries, the people of which were now under the power of Babylon, until Nebuchadnezzar was free to come in person to besiege Jerusalem (2 Kings 24: 1-4, 7).
Jehoiakim was not taken captive to Babylon; but after reigning eleven years he died, being probably assassinated by his infuriated subjects when they saw Nebuchadnezzar coming to lay siege against the city; and it seems that he was not accorded an honourable burial, but that his dead body was cast forth out of Jerusalem * (Jer.22:18,19;36:30). It was therefore upon the head of Jehoiachin (Coniah) that the collective
sin of his fathers was visited (Jer. 22:24,25;36:30,31). We read that it was at that time (11 years before Zedekiah's dethronement) that Nebuchadnezzar and his servants came and besieged Jerusalem (2 Kings 24:8-11); and Jehoiachin (son of Jehoiakim) evidently thought it hopeless to resist, and surrendered himself with all his princes and all the chief of the land into the hands of the king of Babylon (2 Kings 24:10-17).
This, the first deportation of captives to Babylon, took place in the 8th year of the reign of Nebuchadnezzar (2 Kings 24:12; Jer. 24:1-10); and the second and final deportation was at the dethronement of Zedekiah eleven years later, in the 19th year of Nebuchadnezzar (2 Kings 24:18, 19; 25:1-11). Although a few cities in Judea still remained unsubdued after the first captivity, which were desolated at the final invasion by Babylon (Jer. 34:1-22), this final captivity is spoken of as being more a captivity of Jerusalem (Jer. I:3; 32:I-5), from which time, therefore, the 70 years desolation of Jerusalem began (Dan. 9:2).
Verses 28-30 of Jer. 52 show that the writer understood that the first captivity of Judah was after the death of Jehoiakim, 11 years before the final destruction of Jerusalem. He in this place pre-dates the years of the captivities, calling the 8th year of Nebuchadnezzar, when Jehoiachin was carried to Babylon, the 7th (Compare 2 Kings 24:12), and the 19th year the 18th (Compare Jer. 52:12). The captivity mentioned in the 30th verse of this 52nd chapter of Jeremiah is that of the Jews who fled to Egypt, after Zedekiah was dethroned and the desolation of the land had begun (See Jer. 43:5-11; 44:1-14). Josephus, in Ant. X, 9:7, says that this last act of vengeance against the rebellious Jews took place "on the 5th year after the destruction of Jerusalem, which was the 23rd of the reign of Nebuchadnezzar." This agrees with Jer. 52:30.
The 70 years spoken of by Jeremiah is shown in Jer.29:1-14 * to have begun to count from the time when the remnant (or residue—same word in the Hebrew) in Jerusalem were taken captive by Nebuzar-adan, the captain of Nebuchadnezzar. It was in the 4th month of his 11th year that Zedekiah was taken captive (2 Kings 25:2-7; Jer.39:2-7), while in the 5th month Nebuzar-adan carried away the remnant to Babylon (2 Kings 25:8-11; Jer.39:8,9).
It was this remnant or residue, as well as to all those who, 11 years before, had gone into captivity with Jehoiachin or Coniah (Compare verses 1 and 8 of Jer.24), that Jeremiah sent the letter, telling them to settle down in Babylon, for the Lord would not visit them till 70 years were accomplished (See Jer.29:1,2). The messengers bearing Jeremiah's letter to the captives in Babylon had been employed by him in a similar capacity 7 years before, Elasah and Gemariah evidently having formed part of the embassy which had gone to Babylon on behalf of Zedekiah in his 4th year (Compare Jer.29:3,with 51:59,margin).
We believe that the foregoing Scriptural data definitely fixes the commencement of the 70 years period from the 7th month, in the 11th year, of the reign of Zedekiah, Judah's last king. In Vol. II of Great Pyramid Passages we examine still further into this important period of the Biblical chronology. The Great Pyramid's time-features agree entirely with this interpretation of the 70 years period.
The Period of 536 Years from the End of the 70 Years Desolation, to I A.D.
After the end of the 70 years till the close of the canon of the Old Testament, the Scriptures, when marking events of historical importance, indicate in what year of the reigning Gentile king such events transpired; but as the Scriptures do not record the lengths of the reigns of those Gentile kings in that consecutive order in which they record the reigns of the kings of Judah, we must here rely upon the pages of secular history.
As we should expect, seeing that God has here left us to our own resources, it is at this period of the world's history that chronology rests upon the surest foundations, both because we have at command several distinct eras which can be compared, and also because we have the writings of many contemporary authors of different nations. Secular history from the end of
the 70 years desolation of Jerusalem down to our day is, therefore, in marked contrast with regard to the reliability of its chronology to that of history previous to the 1st year of Cyrus; for in the earlier period secular chronology is more or less built upon speculations, and there is no unanimity of opinion.
Were it not that God has specially provided, by means of his inspired writers, the necessary data to enable us to connect the reliable period of secular history with the chronological chain of the Bible, we would be absolutely unable to locate our position on the stream of time. For this reason, if for no other, the reverent student of the Word of God will do well to keep close to the Bible chronology, placing his reliance upon the records of secular history only where they are not at variance with those that are inspired, and where, as in this instance of the 1st year of Cyrus, he is directly referred thereto. We may rest assured that wherever our heavenly Father refers us to secular history, he has so overruled matters as always to provide that the historical evidences necessary to enable us to fix our dates, have been preserved by trustworthy writers.
In 2 Chron. 36:19-23, and Ezra I:I-II we read that it was in the first year of Cyrus, king of Persia, that the people of Israel were permitted to return to Jerusalem. The overthrow of the Babylonian kingdom by the Medes and Persians (Elam) had been foretold by Isaiah more than 180 years previously (Isa. 13:1, 17-19; 21:2, 9), as well as by Jeremiah (Jer. 51:11). Belshazzar was the last of the Chaldean kings, and when he was slain at the time of the capture of the city of Babylon, by Cyrus, "Darius the Mede took the kingdom" (Dan. 5:25-31). Darius the Mede has been identified in secular history as Cyaxares II, who was the uncle of Cyrus.
Sometimes the reign of Cyrus the Persian is dated from his capture of Babylon in 538 b.c., but he was then merely acting under the authority of Darius as general of the army. Thus, the Medish monarch, in connection with a Perisan, brought the kingdom of Babylon to an end according to the prophecies. So long as a Mede sat on the throne the Persians were second in importance, but on the accession of Cyrus, the Persians became predominant. This transference of the sovereign power from the Medes to the Persians was illustrated in Daniel's vision of the ram with the two horns (symbolical of two powers) one of which was higher than the other, and the higher (the Persian) came up last (See Dan.
8:3,20).
The date when Cyrus became king is universally agreed to be 536 b.c. Immediately on gaining authority, Cyrus, in fulfilment of the prophecies concerning him (Isa. 44:28; 45:1,13), issued an edict which allowed the captive Jews to return to Jerusalem, and thus end its long seventy-year period of Desolation.
The Period of 1872 Years
When we add 1872 years to the sum of the preceding periods, this completes six millenniums from the date of the creation of Adam. But the Scriptures indicate that Adam's fall and condemnation took place two years after his creation, so that, dating from the Fall, 6000 years ended in 1874 A.D. The proofs of this statement are fully considered in Vol. II of Great Pyramid Passages.
The foregoing chronological scheme, which we denominate Bible Chronology because it is based upon the Scriptures alone (See list of Bible dates, Sec. II) is corroborated conclusively by the accurate scientific time-measurements in the Great Pyramid of Gizeh in Egypt.
SECTION IV
HISTORICAL YEAR REPRESENTED BY THE PYRAMID INCH
PROFESSOR C. PIAZZI SMYTH has proved conclusively from several lines of argument, that the Pyramid's unit of linear measure is exceedingly close to the British inch-unit, being only one-thousandth part of an inch longer. He has appropriately denominated this Pyramid unit the Pyramid inch, 25 of which make a Pyramid cubit.
A large number of the Pyramid's scientific features show that in the "time-measurements" a Pyramid inch represents a year (See the companion book entitled: The Great Pyramid: Its Scientific Features). Consequently all British measures must be converted into the corresponding number of Pyramid inchunits, in order to harmonise with the Scriptural periods of years. This conversion of British, into Pyramid, inches, is very simply accomplished; for whatever be the total of British inches, if a deduction be made at the uniform rate of 1 for every 1000, the remainder is Pyramid inches. Thus 1000 British inches equal 999 Pyramid inches. To convert a Pyramid-inch measure into the corresponding value in British inches, divide the total of Pyramid inches by .999.
Just as each day of the Bible symbolical year of 360 days, when used prophetically, represents a true solar year of 3 6 5 · 2 4 2 days, so we find in the Great Pyramid that each Pyramid inch, when used as a measure of time, represents either a solar day, or a solar year of 3 6 5 · 2 4 2 days. That the Architect of the Great Pyramid intended each Pyramid inch in the time-measurements to represent a true solar year, is proved by the fact that the scientific proportions of the building which he caused to be erected, demonstrate his knowledge of the exact length of the true solar year. The monumentalization of the day-value of the Solar Tropical, and Lunar, years is represented so often in the dimensions of the Great Pyramid, that no thinking man will question its Divine authorship.
The Duration of the Solar Tropical Year
The mean number of days in the Solar Tropical year is not yet known to science with absolute certainty. We believe that the estimate of the celebrated French astronomer, the wellknown U.J.J.Leverrier, who discovered by pure mathematical calculations the great planet Neptune, to be nearer to the truth than most estimates. Not, however, that there is much of a divergency in the estimates; for during the past 70 years the results of the calculations of astronomers have not differed by more than a small fraction of one second in the whole year.
Leverrier's estimate of the mean number of days in the solar tropical year is: 365.242,199,594,907,4+. By an exact equation directly connected with the Great Pyramid, the dayvalue of the year is shown to be: 365.242,198,667,731,1-; and this is the value we adopt in all the calculations of the Great Pyramid. The slight difference in the day-value as estimated by Leverrier, and as shown by the Pyramid's equation (little over .08 of one second in the entire year), would not total to more than about 35 minutes during the whole cycle of the precession of the equinoxes, that is, during the immense period of 25,694 to 25,695 Solar Tropical years. Finite man cannot hope for greater exactitude than this.
In the list of Bible dates (Sec. II), the years are reckoned to begin according to the present mode of calculating, namely, 1st January. This, however, is merely for convenience, for there are abundant evidences that, with early nations in the northern hemisphere, the universal rule was to begin the year in the Autumn quarter of a year earlier than at present. There are evidences which show that previous to the date of the exodus of the Israelites from Egypt, the Bible follows the then prevailing custom, and reckons the year to commence in Autumn. The date of the creation of Adam, given in the chronological list as
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