| Date Foreshown | Event | Pastor Russell's Works | Sections of Pyramid Passages |
| Fall 4127 B. C. | Fall of Adam. | Z 04-343 | 25-30-58 |
| Fall 3127 B. C. | End of Adam's 1000-year day. | Z 04-343 | 25-28 |
| Fall 2473 B. C. | Flood. | B 42 | 24-30 |
| Fall 2021 B. C. | Birth of Isaac. | B 231 | 45 |
| Spring 1813 B. C. | Death of Jacob. | B 218-232 | 16-17 |
| Spring 1615 B. C. | Exodus and giving of the Law. | B 42 | 11 |
| Spring 1575 B. C. | Entrance into Canaan. | B 42 | 43-46 |
| Fall 626 B. C. | Last Jubilee. | B 185 | 50 |
| Fall 607 B. C. | Desolation of the Land. | B 51 | 19-46-48 |
| Fall 455 B. C. | Nehemiah's Commission. | B 67 | 51-52-53 |
| Fall 2 B. C. | Birth of Christ. | B 54 | 10-43 |
| Fall 29 A. D. | Baptism of Christ. | B 60 | 10-24-43-58 |
| Spring 33 A. D. | Death of Christ. | B 61 | 10-11-14-32-45 |
| Fall 36 A. D. | Conversion of Cornelius. | B 71 | 51 |
| Spring 1378 A. D. | Wycliffe. | Z 05-185 | 37 |
| Spring 1521 A. D. | Diet of Worms. | Z 05-180 | 38 |
| Fall 1846 A. D. | Evangelical Alliance. | C 95-119 | 14-52 |
| Fall 1874 A. D. | Second Advent of the Lord. | B 173-247 | 16-32-50 |
| Spring 1878 A. D. | Favor to Jews and sleeping Saints. | C 233 | 17-28 |
| Fall 1914 A. D. | End of Times of the Gentiles. | B 73 | 19-48 |
| Fall 2875 A. D. | Restitution completed. | Z 04-344 | 37 |
| Fall 2914 A. D. | Dominion restored to mankind. | Z 04-343 | 58 |
The chronology as it appears in the STUDIES IN THE SCRIPTURES is accurate. The year 1914 brought the end of the Times of the Gentiles, but not the end of the Harvest work. Have the teachings of the Parallels lost their value? Not at all. The point not previously noticed is that the Jewish polity was not to be destroyed in Jerusalem only, but throughout all Judea. Nor does Judea mean all of Palestine. The actual depopulation of the whole of Palestine did not occur until the year 135 A. D. (corresponding to our year 1980), on the ninth day of the month of Ab, the anniversary of the burning of the Temple under Titus. On that day came to an end the insurrection of Bar-Cocheba, the false Messiah, who wrought his own destruction and that of 580,000 of his followers, when he attempted to regain control of Judea and Jerusalem. The struggle was of five years' duration having begun in 130 A. D. “It was the effort, under the leadership of Bar-Cocheba, to regain their independence, that brought about a repetition of scenes enacted under Titus, and resulted actually in the depopulation of Palestine. The whole of Judea was turned into a desert; about 985 towns and villages were laid in ashes; fifty of their fortresses were razed to the ground; even the name of their capital was changed to Ælia Capitolina, and they were forbidden to approach it on pain of death; thousands of those who had escaped death were reduced to slavery, and such as could not be thus disposed of were transported into Egypt.”—McC.
When the Lord gave His wonderful prophecy in which the destinies of nominal Fleshly Israel, nominal Spiritual Israel, and the Israel of God, are set forth, it was in answer to three definite questions: “When shall these things be? and what shall be the sign of Thy Parousia, and of the end of the Age?” (Matt. 24:3.) The Lord did not ignore their question. He answered it with a reply that sweeps the history of twenty centuries. He showed that the end of Fleshly Israel foreshadowed the end of Spiritual Israel. Fleshly Israel had three ends; the destruction of Jerusalem in A. D. 70, the complete subjugation of Judea in A. D. 73, and the actual depopulation of the whole of Palestine in A. D. 135. Which did He mean should be the end that would be a guide to His followers? Not the end in A. D. 70, foreshadowing 1915; for the Harvest of the Gospel Age is still in progress. Not the end in A. D. 135, foreshadowing 1980; for the Harvest is the end. He must have meant the end in Judea, even as He said, “Then let them which be in Judea flee into the mountains.” (Matt. 24:16.) See also Matt. 2:22; 3:5; [pg 062] Mark 1:5; Luke 1:5, 65; 3:1; 7:17; Acts 11:29; Rom. 15:31, and especially John 7:1-3 and 1 Thes. 2:14-16.
The data presented in comments on Rev. 2:1 prove that the conquest of Judea was not completed until the day of the Passover, A. D. 73, and in the light of the foregoing Scriptures, prove that the Spring of 1918 will bring upon Christendom a spasm of anguish greater even than that experienced in the Fall of 1914. Reexamine the table of the Parallel Dispensations in STUDIES IN THE SCRIPTURES, Vol. 2, pages 246 and 247; change the 37 to 40, 70 to 73 and 1914 to 1918, and we believe it is correct and will be fulfilled “with great power and glory,” (Mark 13:26.) It was entirely impossible to foresee whether our Lord meant that A. D. 70 or A. D. 73 should serve as our guide to the time when the Jewish polity came to an end, until after October, 1915, had passed. Moreover, we have seen the promised signs, “upon the earth distress of nations, with perplexity; men's hearts failing them for fear, and for looking after those things which are coming on the earth,” and we have the Lord's words for it that having seen those things “the Kingdom of God is nigh at hand,” “even at the doors,” and our “redemption draweth nigh.” (Luke 21:25-36; Mark 13:27-30.) It is possible that A. D. 1980 marks the regathering of all of Fleshly Israel from their captivity in death. It is just 70 years beyond 1910, the date when Pastor Russell gave his great witness to the Jewish people in the New York Hippodrome. See page [551] (1).
But if the time of nominal Zion's travail (Isa. 66:8) is due to occur in the Spring of 1918, and if we are now but the “one day” (one year) distant from that event which the Prophet mentions, what should be our expectation regarding the experience of the “little flock” meantime? “The symbolic travail, in the above prophecy, is a reference to the great Time of Trouble—the travail that is to come upon the nominal Gospel church, Great ‘Babylon,’ from which some are to be counted worthy to escape. (Luke 21:36.) This is indicated by the preceding verse, which locates the time of this prophecy as synchronous with that wherein is heard ‘a voice of noise [confusion] from the city’ [Babylon], and ‘a voice [of truth and warning] from the Temple’ [the elect Little Flock of consecrated and faithful ones], and ‘a voice of Jehovah that rendereth recompense to His enemies’—in the great Time of Trouble. The travail that is coming is to be upon nominal Zion—‘Christendom,’ ‘Babylon’; and it will be a great and sore affliction—‘a Time of Trouble such as was not since there was a nation.’
“But the marvelous thing the Prophet here has to record is that a Man-child is to be born out of Zion before this travail comes. This is a striking reference to the fact, elsewhere clearly taught, that the ripe wheat of the Gospel Church is to be separated from the tares, that they are to be exalted and glorified before the burning, the consuming trouble, shall come upon the latter. This Man-child is, therefore, the Little Flock—the true Zion in God's estimation, the Body of Christ; as it is written. ‘There shall come out of Zion [the nominal Gospel Church] the Deliverer [The Christ, Head and Body], and shall turn away ungodliness from Jacob [the Fleshly Israel, or Zion].’ (Rom. 11:26.) This is the Man-child that is to bless all the families of the earth. (Gen. 28:14; Gal. 3:16, 29.) The birth of the Man-child is the First Resurrection. Blessed and holy are all they that have part in the First Resurrection. Such are now begotten of God by the Word of Truth, and quickened by the Holy Spirit (Jas. 1:18; Eph. 2:1; Rom. 8:11), and in due time—before the travail—they will be born in the glorious likeness of Christ. The birth of this Man-child began over eighteen hundred years ago with the resurrection of Christ Jesus. There the Head of this Body of Christ came forth; and as surely as the Head has been born, so surely shall the Body come forth. ‘Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth and shut the womb? saith thy God.’ (Isa. 66:9.) Ah, no! ‘the Man-child, The Christ complete, the Great Deliverer, shall come forth.’ ”—Z. '94-135.
“But,” says one, “where is the fiery chariot that is to accomplish a cleavage between the Elijah and Elisha classes?” We offer the suggestion that the fiery horses are lurid prophecies; the horsemen are Ezekiel and John, and the chariot is the vehicle in which their Message is brought to the Elijah class. And do the Elijah class take to that vehicle? They do. And why? Because “the sheep follow Him; for they know His voice.” (John 10:4.) The separation between the Elijah and Elisha classes will be brought about in a perfectly natural way, by some using the chariot which the Lord provides, and others recognizing it, but not attempting to use it to mount to the skies. And what should we expect such a fiery chariot would do when caught up into the heavens? The answer is prophetic, “The heavens being on fire shall be dissolved;” “The heavens shall pass away with a great noise;” “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf [pg 064] falleth from the vine, and as a falling fig from the fig-tree.” (2 Pet. 3:12, 10; Isa. 34:4.) Evidently the circulation of the penny will have something to do with the burning of the tares!—Matt. 13:40-43; Isa. 21:9.
Forty days after Christ's resurrection His ascension occurred. This confirms the hope of the Church's glorification forty years (a year for a day) after the awakening of the sleeping saints in the Spring of 1878. The seven days before the Deluge may represent seven years, from 1914 to 1921, in the midst of which “week of years” the last members of the Messiah pass beyond the veil. The Great Company class shall be cut off at its end—the fact that we see the first half of this week so distinctly marked would lead us to expect three and one-half years more of witnessing by the Great Company class; for it seems to be the Heavenly Father's way to accomplish His work by weeks and half weeks, from the very beginning of creation until now. The covenant with Abraham, 2045 B. C., was half way (2081 years each way) between the fall of Adam, 4127 B. C., and the conversion of Cornelius, A. D. 36. The last observance of a typical jubilee by Israel, 626 B. C., was half way (2500 years each way) from the end of Adam's Day, 3127 B. C., and the beginning of the Times of Restitution, A. D. 1874. The captivity, 606 B. C., marks the beginning of the Times of the Gentiles, half way (2520 years each way) between the end of Adam's 1000-year day, 3127 B. C., and the end of Gentile Times, A. D. 1914. The captivity, 606 B. C., marks a point half way (3520 years each way) between the fall of man, 4127 B. C., and his full restoration to Divine favor, A. D. 2914. Christ's death, A. D. 33, marks a point half way (1845 years each way) between the death of Jacob, 1813 B. C., and the restoration of favor to Israel in 1878 A. D. The death of Christ, A. D. 33, was half way (three and one-half years each way) between His baptism, A. D. 29, and the conversion of Cornelius, A. D. 36.
The awakening of the sleeping saints, A. D. 1878, was just half way (three and one-half years each way) between the beginning of the Times of Restitution in 1874 and the close of the High Calling in 1881. Our proposition is that the glorification of the little Flock in the Spring of 1918 A. D. will be half way (three and one-half years each way) between the close of the Gentile Times and the close of the Heavenly Way, A. D. 1921. The three days' (three years—1918-1921) fruitless search for Elijah (2 Kings 2:17-18) is a confirmation of this view. We shall wait to see; but we shall not be indifferent while we wait, lest peradventure another, more zealous, take the [pg 065] crown we have. The time is not long: but if we have to go on for fifty years, why should we care? We are the Lord's. Let Him do as He will with His own.