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Countdownto the

Second Coming

ByRussell Redden

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THE SEVENTH SHMITACOUNTDOWN TO THE SECOND COMINGCopyright © 2014 by Russell Redden.All rights reserved. No part of this book may be reproduced, stored,or transmitted in any form or by photocopy, recording, electronic,mechanical, or by any other means, except for brief quotations inprinted or Internet texts or reviews, without the prior permission ofthe author and publisher.

ISBN-13:: 978-1499670462

ISBN-10: 149967046X

Other Books By Russell Redden

Beyond Coincidence: The Testimony of Prophecy

Rise of the Assyrian: The Antichrist, the Beast, and theRevived Babylonian Empire

The Timeless Age of God

Genesis and Jubilees: The Parallel Edition

Published by CreateSpaceAn Amazon Company

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Countdown tothe Second

Coming

ByRussell Redden

Chapter 5: “An Anointed One Cut Off”

Partial preview of chapter

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aBGDHWZ

The Shmita 7The Hidden Knowledge 25Daniel's Revelation 31After Seventy Sevens 57An Anointed One Cut Off 85The Second Set of Sevens 103Storm Clouds on the Horizon 111

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An Anointed One Cut Off

After the angel lists several Messianic events that will occur after all"Seventy Sevens," he reveals how these Sabbatical years are divided.Remember, the word translated "determined," literally means "to cut inpieces," or "divide":

"Seventy Sevens are divided upon your people, and your holy city..."(Daniel 9:24)

As the angel continues to speak, we read:

"Know therefore and understand: From the going forth of the wordto restore and to build Jerusalem unto Messiah, the Prince, areseven weeks, and sixty-two weeks. The street and the moat shall bebuilt again, even in troublous times." (Daniel 9:25, The Darby Bible)

As stated in the previous chapter, the word translated "restore" in themajority of English translations literally means "to return," and is used manytimes in reference to the return of Israel to the promised land. Since Danieland his people were in exile when the angel appeared in this vision, it islogical this prophecy would contain a promise of Israel's return. Therefore,the "word" spoken by the angel is not a prophecy about Jerusalem alone,but is an answer to the prayer of Daniel about the deliverance of his people.However, there have been two separate Zionist movements in humanhistory, and two times the city of Jerusalem has been restored.

H

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Although scholars usually divide the "70 sevens" into three periods, inreality there are only two: the "seven sevens" and the "sixty-two sevens."Furthermore, scholars usually erroneously add these two periods together.However, because 62 + 7 equals 69, and not 70, the final "seven" is usuallyinterpreted as the seven year tribulation, and set apart from the other twotime periods. In reality, there is a reason for the missing "seven," based onthe differences in the two parts of the prophecy (verses 23-24 & 25-27), andthe Shmita.

In the Hebrew, these two time periods are separated by the cantillationmark 'atnach. This was placed into the text to indicate a pause, whenreading the text publicly. Because of this, some believe this mark to beequivalent to a comma or semicolon, making these two periods separateand distinct. Whether this is substantial proof or not, a clear reading of thetext demonstrates that these two periods are separate. In the next verse, weread:

"And after threescore and two weeks shall Messiah be cut off, butnot for himself: and the people of the prince that shall come shalldestroy the city and the sanctuary; and the end thereof shall bewith a flood, and unto the end of the war desolations are deter-mined." (Daniel 9:26)

The angel tells Daniel "after 62 sevens, the Messiah shall be cut off."Take note, the angel did not say "after seven sevens, and sixty two sevensshall Messiah be cut off." Clearly, the "62 sevens" are a separate—anddistinct—period of time.

The history of both Jerusalem, and the Messiah, explain these twodifferent periods of time. Jerusalem would be restored twice. Likewise, theMessiah would come to the earth two separate times. He would come onceas a baby in a manger, and again from the heavens as the glorified Son ofMan.

The "Word"

The majority of English translations attempt to make the"commandment" regarding the return and rebuilding of Jerusalem a hu-man command, and some Bible commentators link it to the decree of Cyrus(536 B.C.) In Daniel 9, we read:

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two times in the history of the world. Therefore, there are two periods oftime that are a "countdown" to the appearance of the Anointed One.

Counting" Between Historic Events

The words "to return and rebuild Jerusalem until Messiah the Prince"have occurred two distinct times in human history. These two restorationsof the city, and two appearances of the Messiah, explain how the "seventysevens" are divided into two separate parts. In the words that follow, apromise is given to Daniel, both of the restoration of the city underNehemiah, and it’s restoration in the last days. In the King James Version,we read:

"...the street shall be built again..."

The word translated "street" is from a Hebrew word that means "broadand open place,6" as translated in the JPS Translation:

"...it shall be built again, with broad place..."

In the book of Nehemiah, a different form of the same Hebrew word isused7 to describe the city of Jerusalem—before it's restoration:

"Now the city was large and great: but the people were few therein,and the houses were not builded." (Nehemiah 7:4)

When it says "the broad and open place will be built again" in Daniel,this is a direct reference to Jerusalem." In the book of Ezra, this word is usedfor the open place before the Temple:

"Then were all the men of Judah and Benjamin gathered togetherat Jerusalem within three days. It was the ninth month, on thetwentieth of the month; and all the people sat in the open space[bx'r' rachab] of the house of God, trembling because of the matter,and because of the pouring rain." (Ezra 10:9, The Darby Bible)

6 bxor> rechob

7 bx'r' rachab

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In the book of Nehemiah, the restoration of Jerusalem began after Jewscast lots to determine who would dwell in the city:

“And the rulers of the people dwelt at Jerusalem: the rest of thepeople also cast lots, to bring one of ten to dwell in Jerusalem theholy city, and nine parts to dwell in other cities. And the peopleblessed all the men, that willingly offered themselves to dwell atJerusalem.” (Nehemiah 11:1-2)

Without question, the words "return and build the open place" werefulfilled under Nehemiah, when Jerusalem was restored. This was the firsttime Jews returned to restore the city of Jerusalem. The time to begincounting "sevens" is not from the beginning of a human commandment,but between actual historic events. Shmitas are both divided, andcounted—by the restoration of Jerusalem, and the appearance of theMessiah.

The "Moat"

After prophesying that the “broad and open place” would be rebuilt,the angel uses words that have been hard for many to understand. In theKing James Version, we read:

"...the street shall be built again, and the wall, even in troublous times."

The translation "wall" comes from the Greek Septuagint, not the He-brew. In the Hebrew, we find something that has puzzled commentators foryears. The Hebrew uses the word8 "trench" or "moat," as translated in theDarby Bible:

"Know therefore and understand: From the going forth of the wordto restore and to build Jerusalem unto Messiah, the Prince, areseven weeks, and sixty-two weeks. The street and the moat shall bebuilt again, even in troublous times." (Daniel 9:25, The Darby Bible)

When the English reader considers the word "moat," they think of awaterway that surrounds a castle. Yet historically, Jerusalem was sur-

8 #Wrx' charuwts

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It is known that there is a system of underground waters beneath theTemple Mount. Both Ezekiel, and Zechariah wrote that these waters wouldflow out of Jerusalem, and be "living waters" that flow east through thedesert, into the Dead Sea, and then connect it to a "Great Sea." Danielanticipated these waters, and a canal or trench must be constructed forthese waters to flow.

Plans have been made to construct this canal today. However, the angeltold Daniel a "trench" would be constructed during "times of trouble." SinceEzekiel saw this canal already constructed at the time of the SecondComing, this canal almost certainly would have been constructed duringthe "Great Tribulation." Perhaps the final portion of this waterway will beconnected after the Messiah splits the valley outside of Jerusalem with Hisfoot13.

Because Daniel knew of Ezekiel’s prophecy—and there was no anticipa-tion of the construction of a "moat" around Jerusalem—this could be thereason this mysterious word is found in verse 25. The words of the angelsimply describe two separate times Jerusalem would be restored: therestoration under Nehemiah, and it's restoration in the last days. The"trench" would be built before the final "seven" of Daniel's prophecy.However, these words should be understood by Daniel's perspective. Theprophet had read prophecies written by Jeremiah, Ezekiel, Isaiah—andother prophets—regarding Jerusalem’s restoration in the last days, and theappearance of the Messiah from the heavens.

The Messiah Described in Two Different Ways

In the book of Daniel, the Messiah is described two different ways,related to the two periods of "sevens," that divide the "70 sevens." In Verse25, we read:

"...to return, and to restore Jerusalem until Messiah the Prince shallbe seven sevens, and sixth-two sevens..."

And then, in verse 26, we read:

13 “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on theeast, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west,and there shall be a very great valley; and half of the mountain shall remove toward the north, andhalf of it toward the south.” (Zechariah 14:4)

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"And after threescore and two weeks shall Messiah be cut off, butnot for himself..." (Daniel 9:26, King James Version)

In these verses, the Messiah is described in two different ways. Althoughthis is the same Jesus Christ, verse 26 describes the earthly Jesus, born fromthe womb of Mary, and verse 24 describes the glorified Christ, who returnsfrom the heavens. An earthly Messiah, and a heavenly Messiah—called"Prince" or "Ruler14."

The earthly Messiah is "cut off," and "not for Himself." The phrase "notfor Himself," could more accurately be rendered "he owns nothing" or"there was nothing to Him":

"... it always conveys the idea of “nothing,” or “non-existence,” andthat the meaning here is, that, then, “there was nothing to him..."(Barnes Notes)

Consider the Darby Bible Translation:

"And after the sixty-two weeks shall Messiah be cut off, and shallhave nothing..." (Daniel 9:26, The Darby Bible)

This phrase could also be rendered "and nothing to himself." At thesame time, the Messiah is "cut off." Although many scholars have at-tempted interpret this phrase as a prophecy of the crucifixion, this does notfit the timing of the "sixty two sevens." Remember, only 62 sevens count-down to this time! The word translated “cut off” is tr;K' karath. This wordis used for cutting off a body part, or when a person is “cut off” or expelledfrom the nation of Israel. This word however, can also be used for circum-cision:

“Then Zipporah took a sharp stone, and cut off [ tr;K' karath ] theforeskin of her son, and cast it at his feet, and said, Surely a bloodyhusband art thou to me.” (Exodus 4:25)

Since the Messiah will own nothing at the time He is "cut off," thisperfectly describes His birth. Circumcision is an important Jewishceremony—the covenant of Abraham. Since the angel told Daniel that thisMessiah will "own nothing" or be "nothing to Himself" when He is "cut off,"14 In the Syriac, we read "Messiah, the King."

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this term likely describes circumcision. A baby owns nothing, and does notbelong to Himself.

The two different time periods reveal how to divide these SabbaticalYears. The 62 sevens countdown to the Messiah's birth, when his foreskinis cut off, and He owns nothing. The 7 sevens countdown to His appearancefrom the heavens as Ruler and King.

The Destruction of Jerusalem?

As stated in a previous chapter, after the angel tells Daniel when theMessiah will be "cut off," he continues to speak words that are usuallyinterpreted to be referring to the destruction of Jerusalem. We read:

"And after the sixty-two weeks shall Messiah be cut off, and shallhave nothing; and the people of the prince that shall come shalldestroy the city and the sanctuary; and the end thereof shall be withan overflow, and unto the end, war, -- the desolations determined."(Daniel 9:26, Darby Bible)

Because the words "the people of the prince that shall come shalldestroy the city and the sanctuary" follow the words "after 62 sevens, theMessiah shall be cut off," many consider them to be related, and attemptto count the entire 69 sevens down to the destruction of Jerusalem in 70A.D. However, only the 62 sevens countdown to the Messiah being "cutoff," and the destruction of Jerusalem would occur many years after eitherthe crucifixion, or the birth of Christ.

In the Hebrew, the word translated "destroy" in the Hebrew means "tocorrupt." It was originally used for the decay of a human body, or the moralcorruption of sin. For instance, we read in Psalm 53:

"To the chief Musician upon Mahalath, Maschil, A Psalm of David.>The fool hath said in his heart, There is no God. Corrupt are they,and have done abominable iniquity: there is none that doeth good."(Psalm 53:1)

From Daniel's perspective, the city and the sanctuary were alreadydestroyed. Therefore, what sense did it make for an angel to tell Daniel ofit's future destruction? Yet, Daniel had received visions about the corruptionof the Temple Mount, recorded in chapters 7 and 8. Therefore, the prophet

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[hl'K' kalah ], even determined [ #r;x' charats], in the midst of allthe land. (Isaiah 10:22-23)

Take note of the comparison of these Hebrew words. When the angelspoke all of these words to Daniel, he had read Isaiah's prophecy regardingthe "flood" and the "consumption" that was "determined" by God in the lastdays. Since there were no "desolations" determined to be fulfilledprophetically by God in the Roman destruction of the city in the firstcentury, this phrase must be a quote from Isaiah. The angel was merelyquoting an end time prophecy, which would occur at the end of all “SeventySevens.”

Remember, Daniel was told that he would understand these things.There was no way he could apprehend another destruction of Jerusalem inthe far future. But he could understand that Jerusalem would be corrupted,and this corruption would lead to a final war, in which a specific desolationwas determined—the flood of God’s wrath.

Therefore, the prophecy about the first coming of Christ ends with thewords "Messiah shall be cut off, and shall own nothing." After this, thewords of the angel begin to describe events that will occur before thesecond time the Messiah comes. The "corruption" of the Temple Mountwould lead to a war, hundreds of years in the future, resulting in the finalbattles of Jerusalem and Armageddon—as the armies of the world sur-round Israel, to give the Temple Mount back to Islam.

The First Restoration

As stated, the word translated "restore" in the King James Versionmeans "to return" in the Hebrew, and is used many times for the return ofthe Jewish people to their homeland. Therefore, the countdown of both the"seven sevens" and the "sixty-two sevens" begin when the Jews return torestore their holy city. The angel continues to describe the first restorationwith the words "return and build the broad, open place." As stated, thisphrase is specifically used for the open court outside of the Temple (Ezra10:9,) and for the city of Jerusalem itself, in the book of Nehemiah:

"The city was wide and large, but the people within it were few andno houses had been built." (Nehemiah 7:4, New Revised StandardVersion)

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The timing of the first restoration of Jerusalem is given in the book ofNehemiah. According to the details given, this restoration might have takenplace during a Sabbatical Year. In the book of Nehemiah, we read:

"And Ezra the priest brought the law before the congregation bothof men and women, and all that could hear with understanding,upon the first day of the seventh month. And he read therein beforethe street that was before the water gate from the morning untilmidday, before the men and the women, and those that couldunderstand; and the ears of all the people were attentive unto thebook of the law. And all the congregation of them that were comeagain out of the captivity made booths, and sat under the booths:for since the days of Jeshua the son of Nun unto that day had notthe children of Israel done so. And there was very great gladness.Also day by day, from the first day unto the last day, he read in thebook of the law of God. And they kept the feast seven days; and onthe eighth day was a solemn assembly, according unto the man-ner." (Nehemiah 8:2-3, 13-18)

It is almost certain that this feast of the Tabernacles occurred on aSabbatical year, due to the fact that Moses commanded the Law to be readat this time. In the book of Deuteronomy, we read:

"And Moses commanded them, saying, At the end of every sevenyears, in the solemnity of the year of release, in the feast of taberna-cles, When all Israel is come to appear before the LORD thy God inthe place which he shall choose, thou shalt read this law before allIsrael in their hearing. Gather the people together, men, and wom-en, and children, and thy stranger that is within thy gates, that theymay hear, and that they may learn, and fear the LORD your God, andobserve to do all the words of this law: And that their children,which have not known any thing, may hear, and learn to fear theLORD your God, as long as ye live in the land whither ye go overJordan to possess it." (Deuteronomy 31:10-13)

The entire Law of Moses was read only at the beginning of a Sabbaticalyear, according to this passage in Deuteronomy. In the Keil and DelitzschCommentary on the Old Testament, we read:

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“The reading of the law was only ordered at that celebration of thefeast of tabernacles which occurred during the sabbatical year, Deut31:10.” (from Keil & Delitzsch Commentary on the Old Testa- ment:New Updated Edition)

Moses commanded that the Law be read during the feast of theTabernacles during a “Sabbatical year.” As we continue to read, we discoverthat after the feast of the Tabernacles was concluded, the Law was readagain:

"Now in the twenty and fourth day of this month the children ofIsrael were assembled with fasting, and with sackclothes, and earthupon them. And the seed of Israel separated themselves from allstrangers, and stood and confessed their sins, and the iniquities oftheir fathers. And they stood up in their place, and read in the bookof the law of the LORD their God one fourth part of the day; andanother fourth part they confessed, and worshipped the LORD theirGod." (Nehemiah 9:1-3)

The law was read again in the 24th day of this same month, when thechildren of Israel assembled in repentance before God. They were toseparate themselves from any Gentiles that dwelt among them. During thistime, they once again read the book of the law. This was not during thefeast of the Tabernacles, as Moses commanded, but was during a specialtime of repentance. It is after this, we discover the time the Jews returnedto restore the city of Jerusalem:

“And the rulers of the people dwelt at Jerusalem: the rest of thepeople also cast lots, to bring one of ten to dwell in Jerusalem theholy city, and nine parts to dwell in other cities. And the peopleblessed all the men, that willingly offered themselves to dwell atJerusalem.” (Nehemiah 11:1-2)

The Jews inhabited Jerusalem, and began to restore it, after the wallswere rebuilt. Remember, the book of Nehemiah states that the city wasempty, “broad and wide” at this time, the same description of the city usedin Daniel. If Daniel was truly a prophet, the book of Daniel was written atthe exact time that he claimed. Therefore, Nehemiah would have readDaniel, although it possibly existed at that time in several, separate scrolls.

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The author of the book of Nehemiah would have know this phrase wasused for Jerusalem in Daniel chapter 9, and thus used the same phrase todescribe the condition of the city.

Josephus comments that the city of Jerusalem was sparsely populatedat this time:

"Now when the walls were finished, Nehemiah and the multitudeoffered sacrifices to God for the building of them; and they contin-ued in feasting eight days. However, when the nations which dweltin Syria heard that the building of the wall was finished, they hadindignation at it.But when Nehemiah saw that the city was sparselypopulated, he exhorted the priests and the Levites that they wouldleave the country, and move to the city, ...by which means the cityJerusalem came to be fuller of people than it was before."(Antiquities of the Jews 11:180-182)

The Jews literally "returned to restore" the city of Jerusalem underNehemiah. According to this book, Jews cast lots to inhabit Jerusalemduring the 24th day of the first month of the Jewish New Year, when thefeast of the Tabernacles was celebrated. Because the law was read duringthis time, this was a Sabbatical year. This is astounding, because exactly 62Shmitas or Sabbatical Years occurred between this event in Nehemiah, andthe birth of Christ between 6 and 4 B.C.

The "First Countdown."

According to the book of Luke, Jesus was born during the reign of KingHerod. Herod had a short reign, between 6 and 4 B.C. Therefore, accordingto the Word of God, the assumption made by many Christians that Jesuswas born in the year "1" A.D. is false. Jesus must have been born betweenthese two dates.

As stated, the Word of God indicates that Jews cast losts and began toinhabit and restore Jerusalem under Nehemiah during a Sabbatical year.They would have done so because they remembered the dates of previousSabbatical years, while in exile. This is in sinc with the calculations ofBenedict Zuckermann. According to Zuckerman's conclusions, a Sabbaticalyear was celebrated in the fall of the year 444/443 B.C., the year Nehemiahhad finished construction of the wall. According to Zuckerman's calcula-

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tions, 62 Sabbatical Years did occur between the restoration of Jerusalemunder Nehemiah, and the birth of the Messiah:

Sabbatical Years: Nehemiah—Christ1. 444/443 B.C.2. 437/436 B.C.3. 430/429 B.C.4. 416/415 B.C.5. 409/408 B.C.6. 402/401 B.C.7. 395/394 B.C.8. 388/387 B.C.9. 381/380 B.C.10. 374/373 B.C.11. 367/366 B.C.12. 360/359 B.C.13. 353/352 B.C.14. 346/345 B.C.15. 339/338 B.C.16. 332/331 B.C.17. 325/324 B.C.18. 318/317 B.C.19. 311/310 B.C.20. 304/303 B.C.21. 297/296 B.C.

22. 290/289 B.C.23. 283/282 B.C.24. 276/275 B.C.25. 269/268 B.C.26. 262/261 B.C.27. 255/254 B.C.28. 248/247 B.C.29. 241/240 B.C.30. 234/233 B.C.31. 227/226 B.C.32. 220/219 B.C.33. 213/212 B.C.34. 206/205 B.C.35. 199/198 B.C.36. 192/191 B.C.37. 185/184 B.C.38. 178/177 B.C.39. 171/170 B.C.40. 164/163 B.C.41. 157/156 B.C.42. 150/149 B.C.

43. 143/142 B.C.44. 136/135 B.C.45. 129/128 B.C.46. 122/121 B.C.47. 115/114 B.C.48. 108/107 B.C.49. 101/100 B.C.50. 94/93 B.C.51. 87/86 B.C.52. 80/79 B.C.53. 73/72 B.C.54. 66/65 B.C.55. 59/58 B.C.56. 52/51 B.C.57. 45/44 B.C.58. 38/37 B.C.59. 31/30 B.C.60. 24/23 B.C.61. 17/16 B.C.62. 10/9 B.C.

Jesus Born:Between 6 and 4 B.C.

Jesus was born 4-6 years after the 62nd Sabbatical year, according toZuckerman's conclusions. However, because of some inconstancies inZuckerman's calculations, some scholars have placed the Sabbatical yearone year later. Even if this calculation is correct, 62 Sabbatical years can stillbe counted between the restoration of Jerusalem, and the birth of Christ.

At this time, the foreskin of the Messiah was “cut off” in keeping withthe covenant of Abraham, and the Messiah did not own anything. Since thebirth of Jesus Christ occurred after 62 Shmitas, this proves He is theMessiah, because of the Word of God delivered to Daniel from the lips ofan angel!

Events are unfolding fast before our eyes. Since this interpretation of Daniel’sprophecy accurately predicted the birth of Christ, it likely predicts the time theGreat Tribulation begins. Considering recent events in the Middle East, it appears this explanation iscorrect.Download a copy of the Seventh Shmita, and evaluate it for yourself. After youdiscover that this time it is the Word of God, not the word of man, that is warningthe church—you will have the desire to spread the Word, and warn people thatthe time is near. False books of this subject have sold millions of copies in the past. Evaluate acomplete copy of this book, and you will discover that this time it is real. Thisbook attempts to present the Word of God, not the mathematical calculations ofman. Follow the steps below, and you get 50% profit per digital copy, and $7 off thesoft cover price. You can post these links in your email, web site, or blog.

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