1 DANIEL 11: A Study on the 45 th and 46 th Presidents, Midnight, Midnight Cry and the Sunday Law Volume 1, Issue 1 January 29, 2018
2 Prophetic Interpretations Based on False Accounts Introduction We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed. The Review and Herald, July 26, 1892 (1SM 37.3). In the writing of the document titled Trump Not the Last President, the understanding taught by the couple from Wales and the endorsement by Future for America regarding the binding off for wise Priests between Raphia (Daniel 11:11, Midnight) and Panium (Daniel 11:15, Midnight Cry) was assumed to be correct. However, upon continued and deeper study of Daniel 11, it has been ascertained that wise Priests are not bound off at these waymarks, but that their binding off begins at a previous waymark. In this first article, the erroneous evidence used by Future for America and its sister organizations to support the placing of Midnight at the Battle of Raphia will be presented. The new understanding of Midnight and Midnight Cry for Priests and Levites derived from Daniel 11 will then be presented in a series of following articles. It is strongly encouraged to honestly and sincerely check the understanding presented in these articles, following the counsel of Luke and Mrs. White: These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so (Acts 17:11). When a brother receives new light upon the Scriptures, he should frankly explain his position, and every minister should search the Scriptures with the spirit of candor to see if the points presented can be substantiated by the inspired word. The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth. 2 Timothy 2:24, 25 (CET 203.3).
3 The Current Understanding of the Placement of Midnight and Midnight Cry for Priests by Future for America and Its Sister Organizations Currently, it is universally accepted by followers of Future for America and its sister organizations that the understanding of Daniel 11:11, 12 first taught by the couple in Wales, then endorsed immediately by Jeff Pippenger is correct. The current teaching throughout the false Latter Rain organization* is that Midnight for Priests occurs at the waymark symbolized by the Battle of Raphia, and that Midnight Cry for Priests occurs at the waymark symbolized by the Battle of Panium. These battles were fought between the King of the North (Antiochus Magnus) and the King of the South (Ptolemy Philopator). These kings represent the United States (King of the North) and Russia (King of the South). Thus, the battle represented by Raphia will be when Russia successfully attacks the United States, and the battle represented by Panium will be when the United States retaliates against Russia and significantly debilitates it. These battles are then placed at the waymarks of Midnight and Midnight Cry for Priests. Conflict Between 3 Maccabees and Daniel 11:12 The teachers of the false Latter Rain organization use Uriah Smith s interpretation of Daniel 11:12 and the story of 3 Maccabees as evidence to place Midnight at Raphia and Midnight Cry at Panium. In this story, after the Battle of Raphia, Ptolemy Philopator becomes angry at the Jews when they prevent him from entering the temple, and upon returning to his own country, he persecutes the Alexandrian Jews and makes a decree to have them either * As explained in the document titled Trump Not the Last President, the omega apostasy has entered the Latter Rain Movement through leaders of Future for America and its sister organizations. Truth and warnings have been rejected by these leaders, and the effects of the omega apostasy are increasingly evident. The current teachings from these organizations are error mixed with truth, the mystery of iniquity, and cannot be justified as the Latter Rain Movement. From this point forward and in all subsequent articles, Future for America and all its sister organizations will be referred to as the false Latter Rain organization.
4 branded or killed. The story of 3 Maccabees as per Wikipedia is related below: According to the book, after Ptolemy's defeat of Antiochus III in 217 BC at the battle of Raphia, he visited Jerusalem and the Second Temple. However, he is miraculously prevented from entering the building. This leads him to hate the Jews and upon his return to Alexandria, he rounds up all the Jews in the kingdom to put them to death in his hippodrome. Those Jews who agree to abandon their faith are to be spared. An attempt to register all the Jews before their execution is thwarted by the sheer number of the Jews. Ptolemy then attempts to have the Jews killed by crushing by elephant and orders 500 elephants to be intoxicated in order to enrage them. However, the execution is repeatedly thwarted, as God first causes Ptolemy to oversleep, then causes him to miraculously forget his anger against the Jews. Ptolemy finally attempts to lead the elephants and his own army into the hippodrome to destroy the Jews personally, but after an impassioned prayer by Eleazar, God sends two angels who prevent this. Ptolemy abruptly forgets his anger with the Jews and honours them with various immunities and a banquet, with several dates being established as commemorative festivals. The Jews request and receive permission to return home and to kill all the Jews who chose to abandon their faith in order to be spared. The book includes a letter, ostensibly by Ptolemy, to this effect. Finally, the Jews return home (3 Maccabees). Uriah Smith explains Daniel 11:11 and 12 thus: Verse 11 And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Ptolemy Philopator succeeded his father Euergetes in the kingdom of Egypt, being advanced to the crown not long after Antiochus Magnus had succeeded his brother in the government of Syria. He was an ease-loving and vicious prince, but was at length aroused at the prospect of an invasion of Egypt by Antiochus. He was indeed "moved with choler" because of the losses he had sustained and the danger which threatened him. He marshaled a large army to check the progress of the Syrian king, but the king of the north was also "to set forth a great multitude." The army of Antiochus, according to Polybius, amounted to 62,000 footmen, 6,000 horsemen, and 102 elephants. In this conflict, the Battle of Raphia, Antiochus was defeated, with nearly 14,000 soldiers slain and 4,000 taken prisoner, and his army was given into the hands of the king of the south--a fulfillment of prophecy. Verse 12 And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.
Ptolemy lacked the prudence to make good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but after making only a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus having conquered his enemies, he was overcome by his vices, and forgetful of the great name which he might have established, he spent his time in feasting and sensuality. His heart was lifted up by his success, but he was far from being strengthened by it, for the inglorious use he made of it caused his own subjects to rebel against him. But the lifting up of his heart was especially made manifest in his transactions with the Jews. Coming to Jerusalem, he offered sacrifices, and was desirous of entering into the most holy place of the temple contrary to the law and religion of the Jews. But being restrained with great difficulty, he left the place, burning with anger against the whole nation of the Jews, and immediately began against them a relentless persecution. In Alexandria, where Jews had resided since the days of Alexander, enjoying the privileges of the most favored citizens, forty thousand according to Eusebius, sixty thousand according to Jerome, were slain. The rebellion of the Egyptians and the massacre of the Jews certainly were not calculated to strengthen Ptolemy in his kingdom, but were sufficient rather to ruin it almost totally (239-241). Unfortunately, Smith does not cite within the text the exact reference used for the above interpretation of Daniel 11:12. But in his bibliography, the book Dissertations of the Prophecies by Thomas Newton is included. A quote from this book provides the same information used by Smith, and cites 3 Maccabees as the source of the information: 5 After the retreat of Antiochus, Ptolemy visited the cities of Coele-Syria and Palestine, which had submitted to him:** and among others in his progress he came to Jerusalem. He there offered sacrifices, and was desirous of entering into the holy of holies. Contrary to the custom and religion of the place, being (as the writer of the 3rd book of Maccabees says) greatly lifted up by pride and confidence. ++ His curiosity was restrained with great difficulty, and he departed with heavy displeasure against the whole nation of the Jews. At his return therefore to Alexandria, he began a cruel persecution upon the Jewish inhabitants of that city, who had resided there from the time of Alexander, and enjoyed the privileges of the most favored citizens. And he cast down many ten thousands; for it appears from Eusebius, that about this time forty thousand Jews were slain,* or sixty thousand, as they are reckoned in Jerome s Latin interpretation. No king could be strengthened by the loss of such a number of useful subjects. The loss of so many Jews, and the rebellion of the Egyptians,
added to the male-administration of the state, must certainly very much weaken, and almost totally ruin the kingdom. **For these particulars the 3d book of Maccabees must be consulted ++3 Maccabees. ii. 21 *Eusibii Chron. p. 185 [The Jews were overcome, and forty [sixty in the Latin interpretation] thousand armed men were slain.] (307, 308). Newton references Eusebius, a Greek historian of Christianity from the 3 rd and 4 th centuries to support the interpretation of verse 12 that Ptolemy Philopator killed many ten thousand Jews. He uses a quote from Eusebius s book Chronicle, which states, The Jews were overcome, and forty thousand armed men were slain. This exact statement from Eusebius could not be located during the research of this article. But it should be noted that Newton, in referencing Eusebius, uses the phrase about this time, which indicates that Eusebius s statement about the slaying of Jewish armed men is not exact to the time of the story of 3 Maccabees. In addition, Newton s claim that the phrase cast down many ten thousands of verse 12 refers to the slain forty thousand armed Jewish men (as per Eusebius s history of an unspecified event) contradicts the story of 3 Maccabees. In this story, only a few hundred Jews were killed by fellow Jews, and not by Ptolemy Philopator. In fact, according to 3 Maccabees, Ptolemy Philopator did not kill any Jews. From 3 Maccabees, chapters 7 and 8: 6 7:27 Release them from those undeserved chains! Send them in peace back to their homes, and seek forgiveness for the deeds that have been done. 28 Free the children of the almighty, living God of heaven, who from the days of our ancestors until now has given our kingdom constant and notable stability. 29 So the king said these things, and the Jews, who were released immediately, praised their holy God and savior, since they had just now escaped death. 30 Then the king went back into the city and called for the official in charge of the treasury. He ordered him to supply the Jews with wines and everything else needed for a seven-day festival. The king decided that the Jews should celebrate their rescue with all joy in the same place where they thought they would meet
destruction. 3 So the people who previously had been disgraced and stood near death at its very brink! prepared for a festival of deliverance instead of a bitter and most mournful fate. The place that had been prepared for their ruin and burial was joyfully divided up among people in celebration 39 But also during those days the Lord of all gloriously displayed his mercy and brought them through without harm, each and every one. 8:10 When the Jews received this letter, they didn t rush to depart. Instead, they petitioned the king that they might carry out the punishment deserved by those Jews who had voluntarily turned aside from the holy God and God s Law. 11 They insisted that those who had broken divine laws for the sake of the belly would never be reliable subjects under the king s government either. 12 The king recognized and agreed that they were speaking the truth. So he gave them a free hand to utterly destroy those who had violated God s Law in every place within his kingdom, and to do so with confidence and without needing royal approval or supervision. 13 Then they applauded him, as was fitting, and their priests and all the crowd shouted the Hallelujah joyously and departed. 14 On their way they punished and killed any fellow Jews they came upon who had polluted themselves, making a public example of them. 15 On that day they killed more than three hundred persons, a day that they also observed as a joyous festival since they had subdued the renegades. 16 But those who had held fast to God to the point of death, having obtained the complete reward of deliverance, set out from the city crowned with all kinds of the most fragrant flowers, celebrating and shouting, giving thanks with praises and beautiful hymns to the God of their ancestors, the eternal savior of Israel. The story of 3 Maccabees conflicts with the interpretation of Daniel 11:12 as brought forth by Newton, and referenced by Smith. The fact that 3 Maccabees is the reference point used by Newton to interpret verse 12 creates a significant problem. Another conflict is that Newton uses Eusebius s history of an unspecified event when forty thousand armed Jewish men were slain to justify the interpretation that Ptolemy Philopator killed thousands of Jews. According to the story of 3 Maccabees, not only did Ptolemy not kill any Jews, none of the Jews were armed when he attempted to kill them. So Eusebius unspecified historical account of the slaying of 40,000 armed Jewish men cannot be used to interpret Daniel 11:12. 7
8 The teaching by the false Latter Rain organization that Daniel 11:11, the Battle of Raphia, is placed at the waymark of Midnight is supported by using Smith s interpretation (borrowed from Newton s interpretation) that the casting down of many ten thousands of verse 12 shows that 40-60 thousand Jews were killed by Ptolemy Philopator after the Battle of Raphia. The story of 3 Maccabees (used by Newton and borrowed by Smith) is the reference point to show that after Raphia, the Jews were persecuted and a decree was also made against the Jews. The teachers of the false Latter Rain organization use this story to claim that after Russia successfully attacks the United States (Raphia), Putin (Ptolemy Philopator) will persecute the Seventh-day Adventists (Jews), and some type of decree will be made. Then because it has been established that the characteristics of persecution and decree are placed between Midnight and Midnight Cry, Raphia is placed at Midnight, and Panium (the next event after Raphia) is placed at Midnight Cry for Priests. This interpretation and placement of the waymarks is based upon Smith s interpretation of Daniel 11:12 and upon the story of 3 Maccabees. But as shown, there is a conflict between the interpretation that many ten thousands of Seventh-day Adventists will be cast down and the story of 3 Maccabees. The conflicts in the story of 3 Maccabees and the use of an unspecified historical account in the interpretation of Daniel 11:12 should raise serious questions about the interpretation of this verse taught by the false Latter Rain organization. But there is another even more serious concern. 3 Maccabees is Fictional As already described, the teachers of the false Latter Rain organization use the story of 3 Maccabees, citing the characteristics of a decree and persecution after the battle of Raphia to justify the placement of Midnight at Raphia. The interpretation of Daniel 11:12 used by Smith is
also used, suggesting that the King of the South cast down many ten thousands of Jews after Raphia, thus confirming persecution. As shown above, this interpretation of Daniel 11:12 is incorrect, since the interpreters used the story of 3 Maccabees and combined it with a conflicting statement from Eusebius to justify the claim that ten thousands of Jews were slain by Ptolemy about this time, when the story of 3 Maccabees states that no Jews were killed by Ptolemy and only a few hundred unfaithful Jews were killed by faithful Jews. So the use of the faulty interpretation of Daniel 11:12 by the teachers of the false Latter Rain organization to justify that a decree and persecution occur after Raphia is unsound and unproven. But the story of 3 Maccabees does include a decree and persecution of the Jews after Raphia, and it is true that a decree and persecution of God s people occur at the third step, which is Midnight to Midnight Cry for Priests. As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth (EW 254.1). Faithful shepherds of the flock will not be ashamed of the banner of truth, however unpopular it may be. They will not hold their peace from proclaiming the truth in all places. Whether in season or out of season, they will herald the glad tidings of salvation, they will be missionaries for God, facing danger, enduring privation, and suffering reproach for the truth s sake. The third angel is represented as flying swiftly through the midst of heaven, proclaiming his message with a loud voice. This representation symbolizes the work of God s witnesses near the end of time (ST January 17, 1895, par. 3). 9
Based upon Mrs.White s quotes that the characteristics of a decree and persecution occur at the third angel s message, some may argue that the placement of Midnight at Raphia and Midnight Cry at Panium could be justified based upon the story of 3 Maccabees, and that the casting down of many ten thousands could refer to the persecution outlined in that story, and not necessarily to a slaying of the Jews. This argument may be acceptable, but only if the story of 3 Maccabees is true. But scholars agree that 3 Maccabees is largely fictional. From Wikipedia: Despite the title, the book has nothing to do with the Maccabees or their revolt against the Seleucid Empire, as described in 1 Maccabees and 2 Maccabees. Instead it tells the story of persecution of the Jews under Ptolemy IV Philopator (222 205 BC), some decades before the Maccabee uprising. The name of the book apparently comes from the similarities between this book and the stories of the martyrdom of Eleazar and the Maccabean youths in 2 Maccabees; the High Priest Shimon is also mentioned. The contents of the book have a legendary character, which scholars have not been able to tie to proven historical events, and it has all the appearances of a romance Critics agree that the author of this book was an Alexandrian Jew who wrote in Greek. In style, the author is prone to rhetorical constructs and a somewhat bombastic style, and the themes of the book are very similar to those of the Epistle of Aristeas Although some parts of the story, such as the names of the Jews taking up all the paper in Egypt, are clearly fictional, parts of the story cannot be definitively proven or disproven and many scholars are only willing to accept the first section (which tells of the actions of Ptolemy Philopator) as possibly having an historical basis. Josephus notes that many (but certainly not all) Jews were put to death in Alexandria under the reign of Ptolemy VIII Physcon (146 117 BC) due to their support for Cleopatra II, and this execution was indeed carried out by intoxicated elephants. This may be the historical center of the relation in 3 Maccabees and the author has transferred it to an earlier time period and added an ahistorical connection to Jerusalem if this theory is correct The book was presumably written some time after the events it purports to describe and its use in the Orthodox Church also might suggest it was composed before the 1st century AD. It may be a product of very late Judaism or very early Christianity... (3 Maccabees). 10
11 From New World Encyclopedia: Despite its title, the book has almost nothing to do with the Maccabees or their revolt against the Greek Empire, as described in 1 Maccabees and 2 Maccabees. However, it shares with the other Maccabean books a concern with issues such as the struggle of the Jews against a Gentile ruler who attempts to force them to accept Greek traditions, and it appears to borrow from 2 Maccabees the theme of a miraculous intervention preventing a Gentile king from entering the Temple of Jerusalem. In style, the author is prone to rhetorical constructs and a somewhat bombastic style, and the themes of the book are very similar to those of the pseudepigraphal Epistle of Aristeas (3 Maccabees). Regarding the Epistle of Aristeas from Wikipedia: Most scholars who have analyzed the letter have concluded that the author cannot have been the man he represented himself to be but was a Jew who wrote a fictitious account in order to enhance the importance of the Hebrew Scriptures by suggesting that a pagan king had recognized their significance and therefore arranged for their translation into Greek (Letter of Aristeas). The descriptions of 3 Maccabees relate that the entire story cannot be corroborated by history, and that the events in the story are either borrowed from other historical events of a different era or are largely fictional. It is compared to the Epistle of Aristeas, which is viewed as fictional and part of the pseudepigrapha. From Bible.org: Jewish and Christian writings that began to appear about 200 BC and continued to be written well into Christian times; they were attributed to great religious figures and authorities of the past. Pseudepigrapha were composed in Hebrew, Aramaic, and Greek, and they include apocalyptic writings, legendary histories, psalms, and wisdom literature. In most cases, Pseudepigrapha are modeled on canonical books of a particular genre. Although Pseudepigrapha, in the sense of pseudonymous works, are included in the canon of the Old Testament (see Bible), Protestants and Jews customarily use the term Pseudepigrapha to describe what Roman Catholics would term Apocrypha late Jewish writings that all scholars consider extracanonical. It should be noted that pseudepigraphal writings appeared from about 200 BC into Christian times, and scholars have estimated that 3 Maccabees was written within this time
12 period. Despite the evidence that 3 Maccabees is fictional, some may still argue that the Bible also uses parables or allegories which are fictional. So if the Bible uses parables to illustrate a principle and to enhance the understanding of prophecy, then a fictional account found in the Apocrypha could also be used to understand prophecy. This may seem like adequate reasoning, but only if 3 Maccabees is part of the accepted Old Testament Apocryphal writings, which it is not. 3 Maccabees and the King James Version Bible Wikipedia: From King James Bible online: The apocrypha is a selection of books which were published in the original 1611 King James Bible. These apocryphal books were positioned between the Old and New Testament (it also contained maps and geneologies). The apocrypha was a part of the KJV for 274 years until being removed in 1885 A.D. A portion of these books were called deuterocanonical books by some entities, such as the Catholic church. (King James Version Defended page 98.) The Apocyrphal books included in the King James Version Bible are listed below. From The English-language King James Version (KJV) of 1611 followed the lead of the Luther Bible in using an inter-testamental section labelled "Books called Apocrypha", or just "Apocrypha" at the running page header. The KJV followed the Geneva Bible of 1560 almost exactly (variations are marked below). The section contains the following: 1 Esdras (Vulgate 3 Esdras) 2 Esdras (Vulgate 4 Esdras) Tobit Judith ("Judeth" in Geneva) Rest of Esther (Vulgate Esther 10:4 16:24) Wisdom Ecclesiaticus (also known as Sirach)
13 Baruch and the Epistle of Jeremy ("Jeremiah" in Geneva) (all part of Vulgate Baruch) Song of the Three Children (Vulgate Daniel 3:24 90) Story of Susanna (Vulgate Daniel 13) The Idol Bel and the Dragon (Vulgate Daniel 14) Prayer of Manasses (Daniel) 1 Maccabees 2 Maccabees Many reprintings of older versions of the Bible now omit the apocrypha and many newer translations and revisions have never included them at all (Biblical Apocrypha). The Authorized King James Version called these books Apocrypha. It separated them, because the Bible said so in 2 Esdras 14:46, But keep the seventy last, that thou mayest deliver them only to such as be wise among the people: For in them is the spring of understanding, the fountain of wisdom, and the stream of knowledge (Apocrypha). As can be seen, 3 Maccabees is not included in the King James Version Bible, and is not considered to be part of the Old Testament Apocryphal books. Ellen White and the Apocrypha 23): In reference to a vision Mrs. White had in 1845 (recorded in Early Writings, pages 22, The large Bible Ellen called for after this vision in her home in Portland was, presumably, the big Bible now in the White Estate vault with the names of Robert and Eunice Harmon stamped in gold on the spine, or back a Bible eighteen inches long, eleven inches wide, four inches thick, and weighing 18.5 pounds. It was printed in Boston by Joseph Teal in the year 1822 and is illustrated with twenty-six beautiful steel engravings. Between the Old and the New Testaments a sheet bears the family record, filled in by James White. It also contains, between the Testaments, the books of the Old Testament apocrypha (1BIO 92.2). From a transcription of one of Mrs. White s visions:
(Taking the large Bible containing the apocrypha:) Pure and undefiled, a part of it is consumed, holy, holy, walk carefully, tempted. The Word of God, take it (Marion Stowell), bind it long upon thine heart, pure and unadulterated. How lovely, how lovely, how lovely. My blood, My blood, My blood. O the children of disobedience, reproved, reproved. Thy word, thy word, thy word, a part of it is burned unadulterated, a part of the hidden book, a part of it is burned (the apocrypha). Those that shall despitefully tread [treat?] that remnant would think that they are doing God service. Why? because they are led captive by Satan at his will. Hidden book, it is cast out. Bind it to the heart (4 times) bind it, bind it, bind it, (laying the Bible on Oswald Stowell) let not its pages be closed, read it carefully. Snares will beset on every side, take the strait truth bind it to the heart (3 times) let everything be cast out. (Ms5-1849.7, 8). At another time at a meeting held at Brother Curtis in Topsham, Maine, she was taken off in vision, and arose to her feet, took the large family Bible from the table, and held it on her hand some time at an angle of forty-five degrees, and said the hidden book was not there. When some one asked if the Apocrypha was not in the Bible, Brother Curtis remarked it was not. She talked sometime about the hidden book. No one knew but Bro. Curtis family that the Apocrapha was not there. Mrs. S. Howland Rebecca Howland Winslow Frances Howland Lunt (15MR 66.3). All, all who keep the commandments of God, will enter in through the gates into the city and have right to the tree of life and ever be in the presence of that lovely Jesus whose countenance shines brighter than the sun at noon day. I then saw the word of God pure and unadulterated, and that we must answer for the way we received the truth proclaimed from that word. I saw that it had been a hammer to break the flinty heart in pieces, and a fire to consume the dross and tin, that the heart might be pure and holy. I saw that the Apocrypha was the hidden book, and that the wise of these last days should understand it. I saw that the Bible was the standard book, that will judge us at the last day. I saw that heaven would be cheap enough, and that nothing was too dear to sacrifice for Jesus, and that we must give all to enter the kingdom. Manuscript 4, 1850, (A copy of E. G. White s vision which she had at Oswego, N.Y.). (15MR 66.5). As can be seen from the above quotes, Mrs. White was shown in vision that the Old Testament Apocrypha (hidden book) should be understood in the last days. The book of 3 Maccabees would not have been included in her family Bible, nor in the Bible she held while in 14
15 vision encouraging the study of the hidden book because it was not considered part of the canonical Scripture in the Protestant churches. From Wikipedia: The book of 3 Maccabees is found in most Orthodox Bibles as a part of the Anagignoskomena. Catholics consider it to be an example of pseudoepigrapha and do not regard it as canonical. Protestants, with the exception of the Moravian Brethren who include it in the Apocrypha of the Czech Kralicka Bible, likewise regard it as non-canonical. It is included in the Bible used by the Armenian Apostolic Church (3 Maccabees). New Testament apocrypha also exist, and Mrs. White wrote regarding it: The apocrypha of the New Testament attempts to supply the silence of the Scriptures in reference to the early life of Christ by giving a fancy [fanciful] sketch of His childhood years. These writers relate wonderful incidents and miracles which characterized His childhood and distinguished Him from other children. They relate fictitious tales and frivolous miracles which they say He wrought, attributing to Christ the senseless and needless display of His divine power and falsifying His character by attributing to Him acts of revenge and deeds of mischief which were cruel and ridiculous. In what marked contrast is the history of Christ as recorded by the evangelists, which is beautiful in its natural simplicity, with these unmeaning stories and fictitious tales. They are not at all in harmony with His character. They are more after the order of the novels that are written, which have no foundation in truth, but the characters delineated are of fancy creating. (FH 230.2, 3). Based upon Mrs. White s account of the New Testament Apocrypha as fictional, and upon the scholars s understanding that 3 Maccabees was written about the time that the New Testament Apocrypha was written, and that it is fictional, it can be deduced that 3 Maccabees should also be shunned as fancy creating, and should not be used to interpret Scriptural prophecies. Conclusion
16 The false Latter Rain organization s interpretation of Daniel 11:12 is based upon a fictional account of 3 Maccabees and an erroneous interpretation by Uriah Smith of that verse. This interpretation is not based upon the foundation of truth. Mrs. White s visions and instructions, combined with the understanding that 3 Maccabees is fictional, should be evidence enough for God s people who desire to progress with the advancing light of the Latter Rain message to reject 3 Maccabees and any interpretation of prophecy based upon it. Daniel 11 reveals that Raphia is a significant waymark, but that it does not denote Midnight for Priests. Based upon Daniel 11, future articles will show at which significant event Midnight actually falls for Priests. Summary 1. The teaching by the false Latter Rain organization that the battle of Raphia of Daniel 11:11 falls at the waymark of Midnight is based upon the interpretation of Daniel 11:12 by Uriah Smith, and the fictional account of 3 Maccabees which places a decree and persecution of Jews by Ptolemy Philopator after Raphia. 2. Smith borrowed the interpretation of Daniel 11:12 from Thomas Newton (included in Smith s bibliography), who ostensibly cited 3 Maccabees as his point of reference. 3. Smith cites Eusebius (borrowed from Newton) to claim that 40 thousand Jews were killed by Ptolemy Philopator and attaches this information to the phrase, cast down many ten thousands in Daniel 11:12. But in the story of 3 Maccabees, no Jews were killed by Ptolemy Philopator, and it only relates the killing of a few hundred unfaithful Jews by the faithful ones. Also, Eusebius s quote states that the Jews who were killed were armed men, and the story of 3 Maccabees does not include any armed Jewish men in its story of persecution. Additionally, it cannot be shown that the quote by Eusebius of Jews being killed is specific to the time of the story of 3 Maccabees. 4. 3 Maccabees is considered to be largely fictional, a romance with a bombastic style by scholars. It is not part of the Old Testament Apocrypha of the KJV Bible. 5. Mrs. White saw in vision that the wise of the last days should understand the Old Testament Apocrypha. The Protestants regard 3 Maccabees as noncanonical, and 3 Maccabees was not included in Mrs. White s family Bible, nor in the Bible she held when she saw the vision mentioned.
17 6. Mrs. White denounced the New Testament apocrypha as fictional and a disgrace to Jesus pure and lovely character. The principle that fictional New Testament Apocrypha has no foundation in truth can be applied to 3 Maccabees, which is also fictional and has no foundation in truth. 7. Any interpretation of prophecy that uses fictional accounts not based in the foundation of truth should be rejected. The false Latter Rain organization uses the story of 3 Maccabees to support the claim that Midnight falls at Raphia for Priests, when Russia attacks the United States. This teaching should be rejected as it uses a fictional account to support its interpretation of Daniel 11:12. 8. A careful and deeper study of Daniel 11 shows at which event Midnight for Priests actually occurs, and will be explained in following articles.
18 Works Cited "Apocrypha." Wikipedia, The Free Encyclopedia. 15 Dec 2017, 16:18 UTC. 30 Jan 2018, 20:28 simple.wikipedia.org/w/index.php?title=apocrypha&oldid=5919446> Bible.org. bible.org/question/why-are-some-books-missing-kjv Bible Gateway. wwww.biblegateway.com/passage/?search=3+maccabees+1&version=ceb New World Encyclopedia.newworldencyclopedia.org/entry/3_Maccabees Newton, Thomas. Dissertations on the Prophecies. 1839. books.google.com/books?id=wy 1dA AAA MAAJ&pg=PA308&lpg=PA308&dq=forty+thousand+jews+slain+alexandria+ eusebius&source=bl&ots=c-6p7styp5&sig=ev0pn2sev6whv7dktab9poyg3ha&hl =en&sa=x&ved=0ahukewiykpy9h YAhVMwmMKHZRhAOoQ6AEIKTAA#v= onepage&q=forty%20thousand%20jews%20slain%20alexandria%20eusebius&f=false Smith, Uriah. Thoughts on Daniel and Revelation. http://www.champs-of-truth.com/books/dr/ White, Ellen. Various writings. egwwritings.org Wikipedia contributors. "Biblical apocrypha." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 10 Jan. 2018. Web. 30 Jan. 2018. Wikipedia contributors. "Eusebius." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 1 Feb. 2018. Web. 29 Jan. 2018. Wikipedia contributors. "Letter of Aristeas." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 21 Dec. 2017. Web. 30 Jan. 2018. Wikipedia contributors. "3 Maccabees." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 27 Dec. 2017. Web. 30 Jan. 2018.