A FIGURATIVE RAPE. ANTITYPICAL ABSALOM'S REVENGE AND REBELLION. RESTORATION TO UNOPPOSED EXECUTIVESHIP. THE THAT SERVANT CONTROVERSY RIGHTING CROWN-LOST LEADERS' WRONGS. CONTRADICTIONISM'S PLAGUE. 

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[After the first mention of certain ones they will be designated by their initials.]

DAVID experienced a series of afflictions in the second half of his reign, so did our Pastor in the second half of his office as the executive of the Lord's Harvest work. These afflictions in David's case began in his family, and in our Pastor's case in the Bible House family at Allegheny. In the latter case the Bible House members who figured in the troubles were crown-losers. It will be noted that it was shown [P '41, 148, (7)] that Absalom (father of peace, 2 Sam. 13:1) typed the Bible House family, especially in its leaders, and Amnon (Amnon, faithful), David's firstborn, the pilgrims. But in this chapter both of them represent crown-losers in these respective classes. Tamar (palm), a daughter, represents the publishing feature of Bro. Russell's executive power; and her being more closely related to Absalom than to Amnon indicates that the crown-losers in the Bible House family had more to do with this feature of Bro. R.'s executive power than crown-losers among the pilgrims. Her being beautiful (fair) represents the goodliness of this power. But unfortunately crown-lost pilgrims coveted the exercise of this power (Amnon … loved her). Various crown-lost pilgrims did this, e.g., Messrs. Barbour, Paton, Von Zech, etc.; Mrs. Russell illustrates this in her efforts to control some things that would appear in the Tower, which was Bro. R.'s province to control; and M. L. McPhail also illustrates this in the matter of his hymnal. His theory was that while Bro. R. was the one to give the meat in due season, he was the one to furnish the hymns and music additional to the Hymns 

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of Millennial Dawn. Certain others of the pilgrims also had the publishing bee buzzing in their ears. For any of them to publish something with Bro. R.'s approval was in harmony with his pertinent power; but to covet so to do, and to do it without his approval was a violation, a symbolic rape, of his pertinent power. Some of these pilgrims so inordinately desired to use this power that they became spiritually sick (so vexed … sick … Tamar, v. 2). The power was a consecrated one (virgin); and at the outstart of this ambition the pertinent pilgrims were restrained from the wrong by the consciousness that for them to exercise this power would be evil (hard … anything to her). 

(2) Certain ones of the Kohathite crown-losers (Jonadab [Jehovah is noble] … Shimeah [wonder] David's brother, v. 3) were closely attached to the executive-power covetous pilgrims; and as antitypical Kohathites they were especially subtile (very subtil). Their mental keenness, observing such pilgrims, made them aware that something was sapping progressively the latters' spirituality, which led them to inquire as to the cause (Why … king's son, lean from day to day … tell me, v. 4). These made known their desire to have the power to publish (Amnon … love … Absalom's sister). Antitypical Jonadab counseled that they should show their desire to publish in a sickly way that would curtail their pilgrim efforts (lay … bed … sick, v. 5) and attract Bro. R.'s sympathetic attention (thy father … see thee). Thereupon they should make request that they be allowed to publish certain things. We will use M. L. McP. to illustrate the course of antitypical Amnon. He as a pilgrim used considerable time in composing music for hymns, which proved an unhealthy thing, since it cut down his pilgrim service (bed … sick). This came to Bro. R.'s attention (thy father cometh to see thee … was come to see him, vs. 5, 6) and in their discussion of the matter M. L. McP. asked to publish his hymns (Tamar … meat … eat, vs. 5, 6). Bro. R. consented to his using his musical talent in a publishing way, since he claimed that thus he could better serve the Lord as a pilgrim, if he used

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his musical talent as a relaxation in the pilgrim work (David … Tamar … dress him meat, v. 7). The result was the production by M. L. McP. of Zion's Glad Songs I and II (couple of cakes in my sight, v. 6). Part I Bro. R. published and introduced to the classes for use, not in the regular services, but in praise services; and Part II M. L. McP. published with Bro. R.'s consent and recommendation to the ecclesias for use in praise service (Tamar went … flour and kneaded … [two] cakes … baked, v. 8). Thus Bro. R.'s publishing power (she, v. 9) and office force (pan) were used to circulate these two parts of Zion's Glad Songs, in M. L. McP.'s favor (poured them out before him). The same general course was adopted toward Mrs. R.'s and other pilgrims' similar aspirations. (Since Barnabas and Mrs. R. were parallels in the parallel dispensations, we are to understand that God made her an exception to the rule that no sister should be a teacher in the Church). M. L. McP. was not content with the publication of Zion's Glad Songs, I, II (refused to eat). But Bro. R., thinking the regular Hymnal and the two parts of Z.G.S. enough for the singing needs of the brethren, refused to consent to publishing more parts, M. L. McP. having by that time prepared three more parts to Zion's Glad Songs. Hence M. L. McP. decided that he would, unknown to others (have out all men from me), publish the five parts in a cloth-bound book, as Zion's Glad Songs Complete, after he for a long time had failed to persuade our Pastor thereto. His coveted secrecy was secured, perhaps he believing that after the complete book would appear Bro. R. would sanction and recommend it to the classes (went out every man). 

(3) He desired secretly to add to his three new parts the two parts that Bro. R.'s publishing power had sanctioned (bring the meat into the chamber, v. 10), claiming that thereby he would be refreshed (eat at thine hand). Unsuspicious of his purpose, Bro. R. consented to his taking the responsibility of the future circulation (a power of Bro. R.) of Parts I and II, as he requested (Tamar took … brought … to Amnon). After he was given the right to manage Parts I and II (brought 

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them … eat, v. 11), he in secret determined to seize hold of a part of Bro. R.'s publishing power not deputized to him (took hold of her) and determined to publish all five parts in one book, which was a determination to defile the pertinent power (Come lie with me). In his further deliberations on his purpose, this power through his conscience expostulated earnestly against his course (Nay … do not force me, v. 12). His conscience as to the misuse of this power pointed out the wrong as opposed to the ideals of God's people (ought not to be done in Israel). It also protested against its unprofitableness; for he feared that Bro. R. would oppose it, and, voicing his opposition, would make his venture unprofitable folly (do not thou this folly). Again, his conscience as to the misuse of this power showed him that shame would cleave to the power so used, a thing that he should have prevented (whither shall I cause my shame to go? v. 13). Moreover, his conscience as to his misuse of this power pleaded against the act as making him to be regarded as a fool among God's people (as one of the fools in Israel). Finally, his conscience as to his misuse of this power counseled him to seek Bro. R.'s consent to his use of his power to publish Zion's Glad Songs Complete (speak to the king … not withhold me from thee). But he stifled his conscience speaking as to his misuse of this power (would not hearken unto her voice, v. 14). His wilfulness proved stronger than his conscience speaking as to his misuse of this power (stronger than she); and he wilfully published Zion's Glad Songs Complete (forced her) and thus defiled Bro. R.'s pertinent power (lay with her). He sinned wilfully in this matter, as the following facts will prove. He ran the book through the press in 1907 and circulated it early in 1908. That year he fought the vow and came out against the Truth on the Sin-offering, Mediator and Covenants as a sifter (1 Cor. 3:17). He acknowledged to Bro. Barton that, not those three doctrinal points, but Bro. R.'s refusal to sanction and recommend Zion's Glad Songs Complete, was what offended him—bitterness instead of 

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repentance of wrong. In Mrs. R.'s case and in that of others the very same things in principle were done. 

(4) The unholy ambition of antitypical Amnon, as seen, e.g., in Mrs. R. and Mr. McP., got them into trouble with Bro. R. and the whole Church, which embittered them toward him and his executive powers, so much so that it overtopped their former love for him and his executive powers as to publishing (hated exceedingly … hatred … was greater than … he had loved her, v. 15). This led them to renounce him and his pertinent powers as "that Servant" (Arise, be gone). This publishing power, voicing itself through the protests of the Church at this repudiation, told the evildoers by word and act that they had no justification for it (no cause, v. 16) and that this deed was worse than the raping of that power (this evil … is greater than the other). But their bitterness made them pay no heed to the protests raised at the pertinent repudiation (not hearken). They discussed the question of "that Servant" with their supporters (called his servant, v. 17) and gave them arguments allegedly disproving the doctrine that "that Servant" was an individual, alleging that it was a class, and with these arguments required their supporters to join the repudiation (Put now this woman out) and to prevent that doctrine to re-enter the sphere of their activity (bolt the door after her). Besides this publishing feature of our Pastor's executive powers he had other actual varied powers, i.e., to direct the pilgrim, colporteur, volunteer, photo-drama, newspaper, extension, pastoral, correspondence, etc., work and to direct the work at headquarters along the line of its various departments; for all these were works of consecration (such robes were the king's daughters that were virgins appareled, v. 18). Antitypical Amnon's supporters made the repudiation of Bro. R. as "that Servant" (brought her out) and hardened their hearts from permitting it to re-enter their sphere of activity (bolted the door after her). In the hearts of the brethren this publishing power mourned at the remembrance of the misdeed (put ashes on her head, v. 19), did violence to this power by overstressing it (rent her garment of 

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divers colors), mourned in their work (laid her hand on her head) and felt great sorrow (went on crying). 

(5) The crown-losers in the Bible House family, especially in E. C. Henninges as to Mrs. R.'s pertinent course, and in A. E. Williamson as to Mr. McP.'s pertinent course, examined the situation as to its real nature in so far as this power mourned in the brethren (thy brother been with thee? v. 20). They counseled silence on the subject (hold now thy peace), made excuses for the evil-doers (he is thy brother) and bade them not to lay it to heart (regard not this). This misused power remained desolate in the sphere of the crown-losers in the Bible House family (desolate in … Absalom's house). This symbolic raping of Bro. R.'s publishing power greatly displeased him; and he expressed his disapproval in writing and speech, especially in the cases of Mrs. R. and Mr. McP.; it also showed itself as to the anti-ransomism writings of Mr. Barbour, the infidelism writings of Mr. Paton and the combinationism writings of Mr. Von Zech, all of whom abused Bro. R.'s publishing powers (David … very wroth, v. 21). The crown-losers in the Bible House family, particularly Messrs. H. and W., hid their hearts' disapproval of the sinning pilgrims (Absalom spake … Amnon neither good nor bad, v. 22). But they heartily disapproved of the wrong course (hated … forced his sister). After two full experiences, one in pilgrim matters and the other in Bible House matters, had been had by these crown-losers (after two full years, v. 23) those in the Bible House, especially in its leaders, were about to use brethren to make the Lord's people profitable in a limited sphere of Bro. R.'s executiveship (had sheepshearers in Baal [lord]-hazor [court]) on Christian character development (Ephraim [doubly fruitful]; the better reading is Ephron [gazelle like, i.e., graceful]). The crown-losers in the Bible House, especially their leaders, invited participants in all the branches of service, whose types are given in 2 Sam. 3:2-5 and their antitypes in P '41, 148, (7), i.e., pilgrims, directors, helpers in secular affairs, colporteurs and volunteers, to share in this work (Absalom 

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invited all the king's sons). They also invited Bro. R. with the service branch brethren to cooperate in securing the Church's fruitfulness in grace, and the former to sanction it by his cooperation (came to the king, and said … let the king … servants go with thy servant, v. 24). This was a kind of work initiated by the Bible House family and not by Bro. R., who held himself and others back from taking part in this work, and who declined to have all partake in it, lest it become too much for the crown-losers in the Bible House to stand (king … Nay … not all now … chargeable, v. 25); yet these crown-losers coaxed him to participate therein, but in vain (pressed … not go); yet he sanctioned the effort (blessed him). Then they coaxed him to let the crown-lost pilgrims take part in this special effort (let … Amnon go with us, v. 26). But at first Bro. R. demurred, desiring that the effort be a limited one. (Why should he go). Then they coaxed further (pressed him, v. 27), until Bro. R. let the pilgrims and all the other branches of the work partake in the special effort of gaining from the Lord's people fruitfulness in the graces (let Amnon and … sons go). 

(6) The crown-losers among the Bible House family cherished thoughts of revenge, and inoculated their supporters to cooperate with them in exacting that revenge, and commanded and encouraged them thereto (Smite Amnon; then kill him, fear not … commanded … valiant, v. 28). They were to do it while the unsuspicious guilty crown-lost pilgrims were cheerful with the privileges of the pilgrim work connected with teaching character building (Mark … merry with wine). At the given signal the supporters of the crown-losers in the Bible House publicly exposed antitypical Amnon as guilty; and this in every case killed the guilty ones in their pertinent influence (servants … did unto Amnon as … commanded, v. 29). This caused consternation among the participants in all branches of the work (all the king's sons arose) and each made away, taking support therefore of the special powers of its office (every man gat him up upon his mule, and fled). Rumor while these were fleeing exaggerated to Bro. R.

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the compass of the misdeed of the crown-lost members of the Bible House into a public repudiation of every branch of the Lord's work, without exceptions (in the way, that tidings … slain all the king's sons … not … left, v. 30). This deeply distressed Bro. R., even unto violation of his graces (tare his garments … earth, v. 31). And in such acts his supporters cooperated (his servants … clothes rent). But Kohathite crown-losers, who had given the wrong advice to the crown-lost pilgrims, seeing through the actual situation, assured Bro. R. that the report was exaggerated (Jonadab … said, Let not my lord suppose … slain all … the king's sons, v. 32); and declared that only the symbolic rapists were publicly ruined (Amnon only is dead), a thing that the crown-lost members of the Bible House had determined on ever since the antitypical rape occurred (appointment of Absalom … determined from the day that he forced … Tamar). These then sought to comfort Bro. R. from the standpoint of the lesser loss than was feared (not take … heart … all … are dead, v. 33), since this was true only of the raping crown-lost pilgrims (Amnon only). 

(7) Apprized of Bro. R.'s sharp disapproval, manifest by act and word, the crown-lost members of the Bible House mentally sought refuge in self-defense (Absalom fled, v. 34). And observers of Truth-people events (kept watch) took note that great throngs came in the ways of the Spirit (came much people … hill side [Mount of Olives]), as it were in pursuit of the crown-lost members of the Bible House (after him). Their advancing in the Lord's Spirit toward the unhindered sphere of Bro. R.'s executiveship moved the Kohathite crown-losers to assure him that their statement on the subject was correct (Jonadab … king … sons come … said, so it is, v. 35). Immediately the brethren in the various service branches presented themselves to him as uninjured by the crown-lost members of the Bible House (as soon … end of speaking … sons came, v. 36). But the ruin of the symbolic rapers caused them keen distress (wept), even as Bro. R. and his supporters felt keen distress (king … servants wept 

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very sore). The antitypical Absalom took refuge in devious ways of the flesh as the defender and exalter of self (fled … Talmai [furrowy], Ammihud [my people are great], v. 37; Num. 13:22), which always furnishes a bridge over which it seeks to make crown-losers pass to become sifters (king of Geshur [bridge]). But Bro. R. was sad continually for the ruin of the symbolic rapers (mourned … every day). Under selfish influences the avengeful crown-lost members of the Bible House in their leaders passed through three experiences: one as pilgrims, one as auxiliary pilgrims and one as elders (Absalom fled … Geshur … three years, v. 38). Bro. R.'s heart was set on winning these crown-losers to repentance, faith and faithfulness in consecration—in which they could again receive his confidence and favor (David longed … unto Absalom, v. 39); for he took comfort at the loss to him of the raping crown-lost pilgrims (comforted concerning Amnon), seeing grief's uselessness for such pilgrims (dead). 

(8) The leading warrior pilgrims (Joab [Jehovah is father], Zeruiah [balsamic or fragrance of Jehovah], 2 Sam. 14:1) saw the changed attitude of Bro. R. toward the avenging crown-lost members of the Bible House (perceived … heart … Absalom). And to effect their return to his favor they enlisted the support of members of the Allegheny Church, the supporter of Bro. Russell as the first of the two principal men of the Laodicean Church, who sound the seventh trumpet (sent to Tekoah [trumpet] … a wise woman, v. 2). In that church certain of the elders had by whispering undermined other elders, for which the congregation demanded a righting in the dismissal of such sinning elders. The leading warrior pilgrims concluded to use this condition as a means to effect a reconciliation between Bro. R. and the avenging crown-lost members of the Bible House. The only thing feigned in the sequence was the widowhood of the antitypical Tekoahites, i.e., bereavement of their supporters (feign thyself to be a mourner), who was to exercise mournful qualities (mourning apparel) and to show no oil of 

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gladness (not thyself with oil) and to look like sad Christians of long duration (woman … long time … dead). Then they asked these to go to Bro. R. and tell him the story that they would put into their mouths (come to the king … this manner … put … mouth, v. 3). Various members of the Allegheny Church loyal to Bro. R. as of the seventh trumpeter, each going alone in a mourning, but deferential attitude, asked him to help them (woman of Tekoah … king … did obeisance, and said, Help, v. 4). The sympathetic Pastor inquired as to the trouble (king … What aileth, v. 5). Then each one alone and at different times, told (1) of their being without support (a widow … husband is dead), (2) of two contending groups among the ecclesia's elders differing over matters of their work behind closed doors (two sons … strove … field … none to part them, v. 6), (3) of the one set by a whispering campaign undermining the other set (smote … and slew him), (4) of the congregation demanding the dismissal of the wrong-doing elders (whole family is risen … said, Deliver … kill him, for … whom he slew … destroy the heir, v. 7), (5) that such a course would leave them utterly desolate (quench my coal) and (6) leave their supporter no posterity as elders (no name nor remainder). Bro. R. assured them individually that they could be at ease, and that he would give pertinent charges (king … Go … charge, v. 8). 

(9) Then these brethren expressed the wish that if any trouble resulted, it be laid on them and the entire ecclesia (iniquity be on me … father's house, v. 9), with no prejudice upon him and his authority (the king and his throne be guiltless). Bro. R. told them that if any attempted to injure them they should refer him to him (king … ought … bring him to me, v. 10), and that such would no more injure them (not touch thee any more). They then solemnly besought Bro. R. to remember the Lord as hearing His promise not to permit the ecclesia in seeking to right the wrong to dismiss the slandering elders (remember … God … not suffer … destroy any more … my son, v. 11). He gave the 

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solemn assurance (Lord liveth … hair fall). Thus these wise brethren had gotten Bro. R. into a position in which he stood to the crown-lost avenging members of the Bible House just as the ecclesia stood to the slandering elders, whose side he had just promised to vindicate as against the hostile ecclesia—a position that was in principle opposed to that occupied by him against the avenging crown-lost Bible House members. All that yet remained was to point this out, and thus draw him back from his disfavoring the avenging crown-lost members of the Bible House. And this these wise members of the ecclesia, as per the main pilgrim warriors' plan, proceeded to do with great tact. Deferentially they requested to speak further to him (Let … pray … word unto … king, v. 12), which request he granted (Say on). Then they pointed out the fact that he was doing to some of God's people the very thing that he had condemned in the ecclesia (Wherefore … such a thing, v. 13), thus condemning himself (speak … faulty), since he was not restoring to his favor the disfavored avenging crown-lost members of the Bible House (doth not fetch … his banished). Then they alluded to their helpless condition as to the disfavored ones on account of Bro. R.'s irreconcilability (die … water spilt … cannot be gathered, v. 14), which they showed was a course contrary to that of God toward His sinning people, despite His being impartial (neither … person … devise … banished be not expelled from him). Then they told that they came to him because of their fear of the ecclesia's course, in the hope that he would favor them against an injurious course of the ecclesia (come … afraid … may be … perform the request, v. 15), which request he granted (king … deliver … handmaid … destroy … inheritance of God, v. 16). Then they requested that the principle underlying his promise be applied for their comfort to the case of the avenging crown-lost members of the Bible House (word … comfortable, v. 17), since he was like a spirit-being messenger in his understanding of good and evil (angel … king to discern). This was God's favor to him (God … with thee). 

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(10) Of course by this time Bro. R. saw through the whole situation, and asked these brethren to reveal to him what he would ask (Hide not … that I ask, v. 18), which they promised to do (speak). Then he asked if the main warrior pilgrims had not used them to present the whole case (Is … Joab … in all this? v. 19). Assuring him solemnly of their conviction that his pertinent promise would not be altered by anyone (thy soul liveth … none can turn … from ought … spoken), they acknowledged that the main warrior pilgrims had conceived and managed the entire matter through them (servant Joab, he bade … put all these words … mouth … handmaid). They had done it to secure Bro. R.'s pertinent promise (fetch about … speech … Joab done this, v. 20). Then they expressed their appreciation of his discernment (wise, according to … an angel … all things). Thereupon, acknowledging that he had promised this thing (done this thing, v. 21), he charged the main warrior pilgrims to persuade the avenging crown-lost members of the Bible House to change their wrong attitude (bring … Absalom again). Deferentially these expressed their thanks (Joab … bowed … thanked, v. 22), assuring him that they were thus given evidence of his present favor to them (thy servant … found grace … fulfilled the request). Thereupon they went to the avenging crown-lost members of the Bible House in their dangerous heart's attitude of approaching a sifting condition (went to Geshur, v. 23), and persuaded them to change their entire attitude and heartily to come to the unopposed sphere of Bro. R.'s executiveship (brought Absalom to Jerusalem). But his attitude was only one of partial return of favor, for while he gave them back certain services that he had for their wrong withdrawn from them (turn to his own house, v. 24), he kept them more or less at arm's length (not see my face). With this situation they had to content themselves (returned … house … not the king's face). None among God's people had such goodly graces of character as these restored avenging crown-lost members of the Bible

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House (none … praised … beauty, v. 25). They had overcome externally all faults (foot … head … no blemish in him). Large was their power in the Truth and its arrangements; for men like E.C.H., A.E.W. and F.W., were very expert in the Truth and in its arrangements (weighed the hair … two hundred shekels [about 100 ozs., 200 being a multiple of 10, the symbol of natures lower than Divine], v. 26) and Bro. R. regarded them to be such (after the king's weight). These avenging crown-lost members of the Bible House had especially three movements as theirs to supervise: the pilgrim, colporteur and volunteer movements (three sons, v. 27), and their office powers were semi-executive (daughter … Tamar), a good quality (fair). 

(11) Throughout two sets of experience (dwelt two full years, v. 28): one with the public and the other with brethren in the sphere of Bro. R.'s unopposed executiveship (Jerusalem), antitypical Absalom continued in their Bible House work, but did not during this period receive again the former special favor shown them by Bro. R. (saw not the king's face). This moved them to turn to the main warrior pilgrims (sent for Joab, v. 29), to obtain their intercession with him for the return to them of his former special favor (sent him to the king). But these declined to consider the mission (would not come). The first effort was in connection with the work toward the brethren. They repeated the request, and that in connection with the public work (second time), which request was treated like the first (would not come). This moved antitypical Absalom to call their supporters' attention (said to his servants, v. 30) to the main warrior pilgrims' sphere of Harvest work (See, Joab's field) as akin to theirs (near mine). In it crown-losers were being developed (barley there), which proves that the incident occurred before Feb., 1908—June, 1911, the eleventh hour, until when especially crown-losers were the main ones reaped, the Little Flock members mainly coming in Feb., 1908—April, 1916 (Ruth 2:23; Matt. 20:9-16). Thereupon they incited their supporters to work injury upon this

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sphere of antitypical Joab's service (set it on fire), which they did (field on fire), both at the Bible House, whence the direction of antitypical Joab's work went forth, and also among the ecclesias, by oppositional moves against it. This aroused the main warrior pilgrims (Joab arose, v. 31) to enter the sphere of antitypical Absalom's work (unto his house) and to demand an explanation of this injurious work (Wherefore … set my field on fire). They were told, because of their failure to respond to antitypical Absalom's appeals to intercede for them with Bro. R. (Behold, I sent … send thee to the king), and lay before him the question as to why they returned from the position of endangerment of becoming sifters or siftlings (Wherefore … Geshur? v. 32). In comparison it would have been better, they alleged, to remain in that position (good for me … there still) than not to have his former special favor. Then they asked them to say to him that either he should restore to them his former special favor (let me see the king's face), or if there was yet fault in them (iniquity in me), to dismiss them from the Bible House (kill me). The main warrior pilgrims undertook and fulfilled the mission (Joab came … told him, v. 33). After Bro. R. by act invited them to return to his former special favor (called for Absalom) they accepted it (he came) with submissive humility (bowed … face to the ground), and he made an affectionate response (kissed Absalom). 

(12) After this full reconciliation (after this, 15:1) antitypical Absalom at headquarters and branch offices, e.g., A.E.W. at the Bible House and E.C.H. at the branch office at Melbourne, Australia, built up for themselves a group of partisan supporters with pertinent views (chariots [literally, a chariot] and horses) and arranged for special announcers of their quasi-executive powers, both at the Bible House and among the ecclesia leaders and ledlings (fifty men to run before him). Diligently (arose early, v. 2) they made themselves prominent (stood … gate) as to every one who, coming, desired a solution of a controversial

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matter by Bro. R.'s decision (any man … controversy … king for judgment), and expressed to him a personal interest in his case and ecclesia (Of what city art thou?) and received a proper answer (one … of Israel). They then showed themselves favorable to the litigants' side (matters are good, v. 3), and expressed sorrow that Bro. R. appointed no deputy to adjudicate the case (no man … hear thee). Then unholy ambition filled their hearts to desire to have Bro. R.'s power of adjudicating controversies of the brethren (Oh … judge … every man … to me … justice, v. 4). Moreover, if brethren would show themselves too deferential to them (any … to do him obeisance, v. 5) they prevented it (hand, and took him) and showed the special affection of intimacy (kissed him). In this way they did to all brethren coming to Bro. R. for adjudication of controversial questions (did … Israel that came … for judgment, v. 6), thus making themselves personally very popular among the guileless brethren, e.g., so popular did A.E.W. make himself that at the Put-In-Bay Convention the conventioners to the number of 3,000 spontaneously gave him the Chautauqua salute, an honor hitherto and subsequently exclusively Bro. R.'s (stole the hearts … Israel). After their having four separate experiences, one each with the public, the ecclesias, the pilgrims and the Bible House family (forty years, a copyist's error for four, v. 7), early in 1908 Bro. R. prepared and had A.E.W. transcribe and send the vow to the pilgrims. He asked Bro. R. for permission in harmony with this vow, which he had taken, to work in a friendly cooperative way for its advocacy among the brethren (let me go and pay my vow … in Hebron [friendship, cooperation], v. 7), giving as his reason that while in a near sifted condition (Geshur, v. 8) he had promised the Lord that if he would be restored to his former full service (bring me … Jerusalem) he would serve the Lord in any way open to him (serve the Lord). Bro. R. encouraged him to advocate the vow in prosperity (king… Go in peace, v. 9), which he proceeded to do (arose … 

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Hebron). In secret he worked on brethren to arouse them against Bro. R. as a muddler. Among others he convinced of this A. H. MacMillan and J. H. Giesey, the Society's vice-president, who concluded that the cure was Bro. R.'s exclusion from the presidency and the election of A.E.W. thereto. These and others the latter sent out to set this plan into operation among the brethren, e.g., A.H.M., April, 1908, approached the writer with this object in view, inveighing much against Bro. R.'s alleged muddling, but received such a rebuke for it as helped sober him up and draw him away from the conspiracy. Others did this throughout America, especially at the Bible House. E.C.H. did this in Australia (sent spies … saying … hear … trumpet … say, Absalom reigneth in Hebron, v. 10). 

(13) Unsuspicious of what the leaders intended (simplicity … knew not, v. 11) others, crown-losers, joined in the cry of correcting muddling, not intending to further a conspiracy (two hundred men,—a multiple of ten, typing here crown-losers), but leaving the sphere of Bro. R.'s unopposed executiveship, deceived into believing him a muddler (out of Jerusalem). While engaged in the Lord's service (offered sacrifices, v. 12), they sought to get the weightiest and most sober brethren on their side, both at headquarters and afield (sent for Ahithophel [brother of folly, in allusion to what they became as sifters], Gilonite [circuitous, in allusion to the round-about way in which they later went about things]). These included J.H.G. perseveringly, and temporarily A.H.M. and W. E. VanAmburgh, the latter two drawing back when they saw the real trend of affairs. The conspiracy, strong, spread (conspiracy … increased). Its spread appeared in one of its expressions at the Bible House. Taking the pose of a Sir Galahad, the pure defender of women's chastity, A.E.W. called in June, 1908, a meeting of the Bible House family and therein charged Bro. R., in his presence, with violating the vow by allegedly caressing Bible House sisters. Asked how he knew this, he replied that he had heard it, but not seen it. Bro. R. promptly 

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charged him with acting on hearsay. Then, saying that he desired each one to say of the charge what he or she knew from sight or experience, but not hearsay, he asked every member of the Bible House in turn, if they saw him do it, or did he do it to any of the sisters present. Unanimously the Bible House family, asked individually in the presence of the whole family these questions, answered, No, to both. In the discussion which followed A.E.W. stated that he no more had confidence in Bro. R., to which the latter replied, "If that is true, I now withdraw my confidence from you, and dismiss you as my private secretary." He gave him work of minor importance at the Bible House and under less externally agreeable conditions. Wearying of these he and his wife left the Bible House, becoming colporteurs. But the leaven so begun worked on: he drew away after him a goodly number of the Bible House family and congregation, all more or less disgruntled over the vow. Because of W.E.V.'s lukewarmness at the above-mentioned Bible House family meeting, Bro. R. dismissed him as manager, and appointed R. H. Hirsh as such, because of his efficient defense of Bro. R. This and connected acts before and after that meeting occurred during the early part of the eleventh hour, when God called more into the Harvest than in any other of the previous call hours. The Lord evidently had before cast off thousands as lapsed crown-holders, which accounts for the eleventh hour sifting being the greatest in point of numbers of the five reaping siftings (Matt. 20:1-16; 1 Cor. 10:5-14). All these events announced to Bro. R. that the hearts of the less faithful were with antitypical Absalom (messenger … hearts … Israel are after Absalom, v. 13). 

(14) David's leaving Jerusalem represents Bro. R.'s losing the sphere of his unopposed executiveship in the Lord's work, as David's return to Jerusalem represents Bro. R.'s regaining such. For the most prominent member of the Bible House, A.E.W., the ablest head of a branch office, E.C.H., the vice-president of the Society, 

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J.H.G., the ablest pilgrim next to Bro. R., M. L. McP., and their large following, to oppose his executiveship in the sphere of the Lord's work proves that he had lost antitypical Jerusalem. Hence he earnestly exhorted the faithful to activities not connected with such unopposed executiveship (said … servants … Jerusalem … flee … escape from Absalom … make speed, v. 14). For a while matters threatened his effacement from leadership in the work, so numerous did the opponents become; and he feared surprise blows to be dealt him and his supporters (lest … suddenly … smite … sword). The faithful promised loyal support and cooperation, e.g., we knew nothing of any of these troubles until Oct., 1908, and that during a visit at the Bible House, and immediately assured our Pastor that he could depend upon our loyal and hearty cooperation, which was given without stint against the sifters, which partly affected our breakdown with mental weariness (servants said … ready to do … king shall appoint, v. 15). Bro. R. took all his office powers, equipment and helpers with him (king … household after him, v. 16). But he left there all his secular corporations and companies, e.g., the Society, the U. S. Investment Co., the Solon Co., the United Cemeteries Co., etc., to look out for his secular affairs (ten … concubines … house). In this way he left the sphere that had been his in unopposed executiveship (went forth, v. 17), his supporters accompanying him (all … after him) into the exercise of his office in a condition far removed from non-opposition (far off). His thoroughly faithful, i.e., Little Flock, supporters were with him (servants … beside him, v. 18); and as his advance guard the refuters, viz., controversial crown-lost pilgrims (Cherethites, cutters), the messengers, viz., crown-lost auxiliary pilgrims (Pelethites, runners) and hard pressed, viz., crown-lost elders (Gittites, winepress), good and evil (600 = 100 [a multiple of 10, the number of natures lower than Divine] X 6 [evil, i.e., crown-losers who had lost out by the skin of their teeth] before the king). 

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(15) To their leaders (Ittai, strong, v. 19) Bro. R. suggested (2 Kings 2:6), not by words, but by his acts and attitude toward them, occasioned by their less faithful conduct, e.g., A.H.M., W.E.V., two refuters, Clayton Woodworth, a messenger, and many elders as other antitypical Gittites, e.g., the bulk of those in the Allegheny Church, that they associate not themselves with the loyal ones (Wherefore goest thou also with us?), but occupy themselves with their own work and natural leaders (return to thy place … king), since they were crown-losers (stranger) in a foreign sphere (exile). Recently made crown-losers (camest but yesterday, v. 20) they were not to be involved in his vicissitudes (up and down … whither I may). Thus his acts and attitude spoke to their leaders and ledlings (return thou … thy brethren) and at the same time bespoke for them the Lord's blessing of mercy and truth for them (mercy and truth be with thee). By their acts and attitude (2 Kings 2:6) these leaders (Ittai, v. 21) solemnly vowed to stand by Bro. R. until the end (in what place … in death or life, even there … servant). Thereupon he by word, act and attitude encouraged these to continue as an advance guard (said … pass over, v. 22), which they did (passed over), with all their supporters and adherents (men … little ones that were with him). Much audible sorrow prevailed among the loyal over the sifting (wept with a loud voice, v. 23), but they adhered to Bro. R. in his loss of his unopposed sphere of executiveship (passed over). He himself went onward away therefrom beyond the confused ones (king … Kidron, turbid), all the loyal doing the same (passed over), toward an isolated condition (toward … wilderness). The crown-retaining leaders and ledlings of the priesthood (Zadock [righteous] … Levites, v. 24) did the same, ministering the due Truth (bearing the ark), which they did not give advancingly until all the loyal had left the unopposed sphere of Bro. R.'s executiveship (set down the ark … until all … passing out). A little later the leading loyal crown-lost members of the priesthood 

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joined in this activity (Abiathar, father of abundance). Bro. R. required that the crown-retaining leading priests keep active the Truth as due in the unopposed sphere of his executiveship (Carry back the ark … city, v. 25), he expressing the hope that God's favor might restore him to giving the due Truth and to executing his office in a Bible House family wholly in harmony therewith (favor … bring me again, and show me both it and his [its] habitation), but that if the Lord should not desire so to favor him (no delight in thee, v. 26), he was resigned to submit to whatever the Lord desired to do to him (do … seemeth good). 

(16) Bro. Russell called their attention to the fact that they had the prophetic gift as the main Little Flock leaders, who from the standpoint of the warrior picture were the same brothers as are typed by the six chief warriors of antitypical David: Bros. Russell, Johnson, Barton, the two Edgars and Hemery (Zadock, a seer, v. 27). These were, together with the leading crown-lost priests and certain special representatives of each of these two classes of priests, to go back to the unopposed sphere of Bro. R.'s executiveship, i.e., to the Bible House members who heartily cooperated with Bro. R. as against those of its members who joined the sifting party (return … Ahimaaz [brother of strength] … Jonathan [Jehovah gives, or Jehovah's gift]), telling them that in a known isolated condition he would await a true report that they would send by their special representatives (tarry in the plain of the wilderness … word … certify me, v. 28). The main crown-retaining and crown-lost priests (Zadock … Abiathar, v. 29) followed his suggestions of vs. 25-28 (ark … Jerusalem; and they tarried there). Bro. R. exercised the Holy Spirit amid hard trials (went … ascent of Mount Olivet, v. 30), performing the symbolic journey with a heart sad over the situation (wept as he went up), with deep humiliations (head covered) and conduct manifest to all (barefoot). All of the cooperating faithful (all … with him) also suffered great humiliations at the hand of the sifters (covered … head), sad at

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heart over the situation as they walked the ascending steps of the Holy Spirit (went up, weeping). To Bro. R. brethren brought the tidings that some of his most trusted counselors, e.g., Messrs. M. L. McP., J.H.G., F. W. Reed, etc., were favoring the schemes of the ambitious would-be successor of Bro. R. (Ahithophel … conspirators with Absalom, v. 31). Hearing this, Bro. R. prayed the Lord to make foolish their advice (turn … into foolishness). After Bro. R. had amid trialsome experiences reached the height of the Spirit's pertinent development (David … top of the mount), where he sacrificed (worshiped), there came to him his specially trusted friends in so deep mourning as to do violence to their graces, e.g., Bros. A.H.M., J. D. Wright, W. M. Wright, J. H. Cole, W. E. Spill, etc. (Hushai [quick], Archite [constant] … with his coat rent, and earth upon his head). Bro. R assured them that if they openly supported him they would impede instead of help him in the under-cover service that he desired them to do (passest on with me … burden unto me, v. 33), assuring them that if they would outwardly associate themselves as supporters of the sifting leaders (return … Absalom … thy servant, O king, v. 34) as they had supported him (as … father's servant), they might be able to confound the advice of his former, but now traitorous advisers (mayest … defeat … Ahithophel), assuring them that they would have as cooperators the main crown-retaining and crown-lost priests (hast … Zadok and Abiathar), to whom they might report anything revelatory of the sifters' plans (thing … hear … king's … tell … the priests, v. 35), who by their respective special representatives would send him the information given by them (two sons … by them … send … everything … hear, v. 36). These as Bro. R.'s confidants did as asked (so … came into the city, v. 37). And the sifting leaders gave their attention to Bro. R.'s sphere of executiveship (Absalom came to Jerusalem). 

(17) Shortly after the end and success of this trialsome experience (a little past the top, 16:1) there

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came to our Pastor brethren who had been active toward the public (Ziba, planter) in the work of winnowing the most faithful crown-lost brethren from Babylon to the Truth (Mephibosheth, destroyer of shame). These brought as refreshments for God's faithful and tested people certain well-arranged thoughts on the Sin-offerings and the Mediator (couple of asses saddled), abundance of food on the New Covenant (two hundred loaves of bread) and the sweet hopes and principles of conduct for the world through the New Covenant (raisins … summer fruits) and some lighter truths (bottle of wine). On Bro. R.'s inquiry as to what they meant by these (meanest thou by these, v. 2), they replied that the Sin-offerings and Mediator teachings were for the faithfuls' use (asses … household to ride on), the New Covenant character teachings were for the warriors' use (bread and summer fruit for the young men to eat), the easier doctrines for the refreshment of the fainting ones in their isolation (wine … faint in the wilderness may drink). No doubt no mention of the raisins was made by Ziba, because the sweet hopes were for all. Bro. R. desired to know on whose side stood those more faithful crown-losers who had been such in the nominal church in association with antitypical Saul, the crown-lost leaders, and who as such came into the Truth (Where is thy master's son [Mephibosheth]? v. 3). The Truth workers toward crown-lost ones in the nominal church answered that they had remained in the sphere of his executiveship (abideth in Jerusalem), in the hope that they might now become the crown-lost leaders in the nominal church (today … Israel restore me the kingdom of my father). In reply Bro. R. gave to them the whole service toward the nominal church more faithful crown-losers as their own, whereas formerly they had worked in the interests of antitypical Mephibosheth (thine are all … Mephibosheth, v. 4). Antitypical Ziba humbly expressed by word and act the desire of gaining his favor as their director (humbly … find grace). 

(18) Bro. R. coming among the warriors (came to Bahurim, young men, v. 5), from among them there 

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came, in spirit like antitypical Saul (of the family … of Saul), certain famous ones in the nominal church, doctrinal teachers, like Messrs. Sunday, Moorehead, Biederwolf, Gaebelein, Haldeman, Ellis, Ross and a host of others, also certain prominent Truth people who were akin in spirit to antitypical Saul, including also the sifting leaders (a man … Saul … Shimei … [famous] … Gera [grain]; Num. 16:1, 2). These greatly spoke against him (cursed). They hurled at him and his supporters their doctrinal arguments (cast stones at David … servants, v. 6), the faithful and the warriors protecting him (people … mighty men … right … left). They slanderingly challenged him to debate (come out, v. 7), calling him a symbolic murderer of their brethren (bloody man) and a worthless one (man of Belial, worthlessness). They asserted that God was punishing him for all the refutations that the nominal church and Truth crown-lost leaders and ledlings had suffered at his hand (returned … blood … Saul, v. 8), instead of the former of whom, they charged, he was directing the Lord's people (stead … reigned), that in punishment of his alleged misdeeds God was giving his executive powers into the hand of certain ones whom he had developed (delivered the kingdom … thy son … thy mischief) and that this was so because of his alleged refutative evils (bloody man). This railing aroused the main warrior leaders among the auxiliary pilgrims (Abishai [father of gift], Zeruiah, v. 9). They demanded to know why such wicked sectarians be allowed to slander the Lord's servant (dead dog curse … the king). Then they offered to cut away their theory (I pray … take off his head). Bro. R. disclaimed affinity to the spirit of the main warrior pilgrims and the main warrior auxiliary pilgrims (What have I … you … Zeruiah? v. 10), and said they should be permitted, as it evidently was permissively willed by God for them, to speak evil to and of him (let … the Lord hath said … Curse); hence he charged that none should call them in question (say, Wherefore … so). He further said to the main auxiliary 

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pilgrim warriors and to his other supporters (said to Abishai … servants, v. 11) that if those whom he had developed (my son) were seeking to take from him his official life (seeketh my life), certainly it was a small thing that those who had the spirit of antitypical Saul should do the same (much more … Benjamite do it). Hence he counseled that they be unhindered in their slanders (alone … curse), since God desired him to experience this at their hands (the Lord hath bidden), adding that perhaps God would pity his trouble and would return him good for the present slanders (look on mine affliction … requite me good for his cursing, v. 12). As he and his supporters continued in the Lord's way those slanderers followed alongside them with their evil speeches, hurling doctrinal thoughts and alleged guilty acts against them (David and his men went … Shimei went … over against him, and cursed … threw stones … cast dust, v. 13). He and his supporters were exhausted and became refreshed by the Lord's Spirit, Word and providence (became weary, and refreshed themselves there, v. 14). 

(19) The sifting leaders, their supporters, the less faithful ones of the Lord's people, and their advisers came into the sphere of Bro. R.'s executiveship (Absalom … Israel, came to Jerusalem, and Ahithophel, v. 15). Bro. R.'s secret friends approached the sifting leaders hailing them as now having his office (Hushai … come unto Absalom … said to Absalom, God save the king, v. 16). Knowing Bro. R.'s great kindness to them, the sifting leaders upbraided them as ungrateful to their benefactor (Is this thy kindness to thy friend? v. 17) and demanded why they did not adhere to him (why … not with thy friend). These replied that God's providence and His people's and their warriors' choice were their executives and to them would they cleave (whom the Lord … choose, his will I be … abide, v. 18). Furthermore, they repeated their intention to support the sifting leaders (again, v. 19), argumentatively as a question (whom should I serve?). Then they answered, still by a question as before (not … his son?), 

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and pledged the same quality of service to the sifting leaders as they had given Bro. R. (served … father's presence … thy presence). Convinced of their support, the sifting leaders asked their counselors to advise among themselves as to what they should do (said Absalom to Ahithophel, Give counsel … do, v. 20). These advised that the sifting leaders should defile with defamations Bro. R's corporations and business companies now in charge of affairs (Go in … concubines … keep the house, v. 21), hearing which would make their supporters believe that Bro. R. would all the more abhor them for it (Israel shall hear … abhorred of thy father), and this would make them stronger in their support of them (hands … with thee be strong). Accordingly, they prepared them an operational center publicly (spread … tent upon the top of the house, v. 22) and publicly the sifting leaders defamed Bro. R.'s corporations and business companies (went in … concubines … all Israel). The sifting leaders' counselors in those times were regarded as sure as the counsels of God's Word (counsel of Ahithophel … in those days as … the oracle of God, v. 23). Thus did Bro. R. and the sifting leaders regard it (counsel of Ahithophel both with David and with Absalom). 

(20) These counselors further advised the sifting leaders (Ahithophel said unto Absalom, 17:1) that they should be permitted to choose what they considered a sufficient number of selected controversialists, and with these immediately, while matters were still obscure, go after Bro. R. (choose out twelve thousand … pursue after David this night), overtake him while he was fatigued and weak (come upon him … weary and weak, v. 2), frighten him (make him afraid), scatter all his supporters (the people … shall flee) and overthrow him alone (smite the king only) and reduce all his supporters to loyalty to the sifting leaders (all the people unto thee, v. 3), which would give the sifting leaders what they desired (the man [literally, everyone] thou seekest), everyone as their supporters (as if all returned). And this would give the whole brotherhood 

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peace under the sifting leaders (all … in peace). 

(21) This advice struck all as sound (pleased Absalom … elders, v. 4). But the sifting leaders wanted the advice of the recent accessions, Bro. R.'s secret friends (Call now Hushai … hear … saith, v. 5). The sifting leaders told these the advice of the counselors (Absalom … saying, Ahithophel … this manner, v. 6), asking if they should conform to it. If they thought not, let them then advise (shall we … saying? if not; speak thou). Bro. R.'s secret friends tactfully admitted the advice to be good in general, but not at that time (counsel … not good at this time, v. 7). They gave as deterrents the reasons that Bro. R. and his warriors were strong (thy father and his men … mighty, v. 8), and at that time were too desperate, even as Protestantism openly despoiled of members (chafed … bear robbed of her whelps in the field); furthermore as a controversial warrior Bro. R. would not make his campaign with civilians (man of war, and will not lodge with the people). He doubtless was laying out secret schemes for safety by arguments (hid in some … place, v. 9). Moreover, if but a few of the sifting leaders' supporters were refuted in the conflict's beginning (some … overthrown at the first) Bro. R.'s adherents, hearing of it, would send out the report (heareth will say) that the sifters' followers were overthrown (slaughter … Absalom), which would discourage even the bravest of their followers (valiant … as the heart of a lion, shall utterly melt, v. 10). This, they urged, must be considered, because, as was well known, Bro. R. and his supporters were able and brave controversialists (mighty … valiant). Proceeding, they advised that, firstly, all winnable to their side, which would be the measurably unfaithful, be gathered to them throughout the Truth world (counsel that all Israel … gathered … Dan even to Beer-sheba, v. 11), because they would thus be a great and innumerable multitude (as the sand … multitude); and secondly, the sifting leaders personally lead the controversy (battle in thine own person). Thus they would meet him in controversy on his pertinent 

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subjects (come upon him in some place … found, v. 12). They would then overspread him and his unobservedly and completely (light upon him as the dew … ground) and overthrow everyone of them without exception (not be left … one). And, finally, they said that if he should seek safety in a fortified religious government (into a city, v. 13), all of antitypical Absalom's supporters by strong arguments (all Israel bring ropes) would pull their position into, and submerge it by, the Truth, unto an utter overthrowal of his points (draw … river … not one small stone found there). The sifting leaders and all their followers (Absalom … Israel, v. 14) voted this counsel better than that of antitypical Ahithophel (counsel of Hushai … better than … Ahithophel). It was God himself that had arranged for the wise advice of the latter to be defeated (Lord … defeat Ahithophel), in order to bring defeat upon the sifting leaders (bring evil upon Absalom). 

(22) Bro. R.'s secret supporters repeated the different counsels of the two sets of pertinent advisers to the crown-retaining and crown-losing priestly leaders (Hushai unto … priests, Thus … Ahithophel … thus … I, v. 15). They counseled these priestly leaders to send in all speed word to Bro. R. not to take a position in uncertainty in an open state of isolation (send quickly … Lodge not this night … wilderness, v. 16), but to go quickly beyond the inimical and misinformed peoples of Christendom (speedily pass over [the Jordan]), otherwise a complete defeat might overtake him and his (lest … swallowed up). The special representatives of the leading priests took their position beside the Bible as the source of cleansing conduct (Jonathan and Ahimaaz stayed by En-rogel [fountain of the fuller, i.e., cleanser of garments], v. 17), avoiding a public entry into such a position (not seen to enter into the city). The Bible House family through certain of its members made known to these the news to bring to Bro. R. (a wench [literally, the maid servant] … them). These delivered the message to Bro. R. (they … David). But the sifters had their spies on

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the watch, one of whom understanding the situation reported it to the sifting leaders (a lad saw them, and told Absalom, v. 18). But the two special representatives quickly avoided the argument efforts of the sifting leaders to intercept them (they went … quickly), by mingling with some of the warriors (man's house in Bahurim). Amid their sphere of service was the pertinent Truth (a well in his court), in which they took refuge against the sifters' efforts to inveigle them into their argument meshes (whither they went down). The helpers of these warriors (the woman, i.e., wife, v. 19) hid the pertinent Truth exposition and the involved brethren (spread a covering … mouth) and set forth old prepared truths thereover (spread ground corn thereon) and thus hid the messengers (not known). When the sifting leaders' emissaries reached these with their propaganda and investigation (servants … woman, v. 20), and sought to find out the doctrinal and ethical position of the special representatives of the priestly leaders (Where), these helpers told them that they had advanced to other doctrinal and ethical positions (gone … water; literally, the waters). Their investigations were fruitless; and they in thought wandered to the sifting leaders in their views as to Bro. R's sphere of executiveship (sought … not find … to Jerusalem). After these had left off their investigations, the special representatives turned away their attention from the concealing truths (departed … out of the well, v. 21), divulged to Bro. R. the counsel of the sifters' counselors (counseled) and urged him to take up a position quickly beyond the slander-produced opposition of the peoples of Christendom (pass quickly over the waters). This Bro. R. and his adherents did by the time that the eleventh-hour advancing Truth dawned upon them (David … people … passed over Jordan by morning light, v. 22), none of the faithful being lost (lacked not one … not gone over Jordan). 

(23) Chagrined that their advice was not followed (saw … not followed, v. 23), the counselors, prepared and then supported by their elaborated theory 

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(saddled his ass), betook themselves to their office function (house … city) on the sifters' side, in a pique, and after arranging their affairs (put … order), effaced themselves as counselors, and left the memory of themselves as foolish brethren (buried in the sepulchre … father). Bro. R. started to campaign on (1) high calling truths, particularly on the Ransom, Sin-offerings, the Sarah Covenant and Mediator, and (2) restitution truths, particularly on the various features of the New Covenant (came to Mahanaim [two camps], v. 24). The sifting leaders and their adherents went in thought beyond the hostile peoples of Christendom (passed over Jordan, he … Israel). The sifting leaders, e.g., E.C.H., M. L. McP., A.E.W., etc., put burdensome warriors to the fore amid their warriors (Amasa [burden], v. 25), instead of the main controversial warriors on Bro. R.'s side (Joab). These had been closely affiliated with the ablest of Bro. R.'s main warriors; for they were excellent in ability (Ithra, excellence), of a sunny disposition (Abigail, father of exultation), acute (Nahash, serpent), and reputable, but, as the sequel shows, careless and indolent (sister of Zeruiah, fragrance of Jehovah). The sifting leaders and their adherents took their position on the New Covenant (pitched … Gilead [heap of witness], v. 26). After Bro. R. took his controversial position on certain high calling and restitution truths (come to Mahanaim, v. 27), steadfast, acute, abounding and kindred pilgrims (Shobi [abiding one], Nahash [serpent], Rabbah [greatness], Ammon [of the people]), spiritual, saintly and free-trader auxiliary pilgrims (Machir [trader], Ammiel [God's people], Lo-debar [no pasture]) and strong elders (Barzillai [iron-like or steel-like]) rallied to him, bringing doctrinal (beds, v. 28), controversial (basins) and cleansing (earthen vessels) helps for the approaching controversy, also high calling, i.e., Divine, doctrinal food (wheat … pulse [seven, Divine, kinds of food are here enumerated]) and ethical food, for developing hope (honey, v. 29), love (butter), obedience (sheep) and faith (cheese of kine) as spiritual food for Bro. R. and his adherents 

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(David … people … to eat); for these three classes of Truth servants reasoned that the Truth people desired the deep (hungry) and the surface (thirsty) things of the Word, and were in need of refreshment (weary) in their isolation (wilderness). 

(24) Bro. R. described in the Tower and discourses the characters and equipment of his 1908-1911 controversialist helpers (numbered … with him, 18:1) and set main and subordinate leaders among them (captains … over them). The pilgrims had as their leaders the main controversialist pilgrims (a third … Joab, v. 2); the auxiliary pilgrims had as their leaders the main controversial auxiliary pilgrims (a third … Abishai) and the elders had as their leaders the main controversial elders (a third … Ittai). Bro. R. as executive was set on going into the controversy locally (I … with you myself). To this the brethren demurred (not go forth, v. 3), giving as the reason that their loss was inconsequential, but his of great weight, in the esteem of the sifters (not care for us … art worth ten thousand of us). Hence from his position as executive, i.e., through the Tower, at the office, he was to help them (succour … city). To this Bro. R. yielded (will do, v. 4). Bro. R. took as executive a public stand and viewed the controversialists pass by in their organized forms (stood by the gate … people … thousands). Bro. R. charged the three groups of leaders of the three divisions of controversialists (commanded Joab, Abishai and Ittai, v. 5) for his sake to deal leniently with the sifting leaders (gently … with … Absalom). The charge being given in the Tower, all controversialists heard it (all … heard). All set themselves to enter the controversy against the less faithful brethren (people went … Israel, v. 6). It occurred very fruitfully among the great ones of God's people (battle … wood of Ephraim [doubly fruitful]). The sifting warriors were refuted by Bro. R.'s warriors (Israel were slain … David, v. 7), with a great refutation (great slaughter) of crown-losers (twenty thousand, a multiple of 10—10 X 10 X 10 X 10 X 2). 

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It was a widespread controversy, covering especially the Ransom, Atonement, Sin-offerings, Hidden Mystery, Mediator, the three Covenants and many related subjects (battle … country, v. 8). The great ones did more refuting than the other controversialists (wood devoured more … sword). The sifting leaders, E.C.H., A.E.W. and M.L. McP., strove with Bro. R.'s supporters (met … David, v. 9), supported by their teaching (rode upon a mule), which brought them respectively into contact with Bros. Crawford, MacMillan and Johnson respectively (thick boughs), as parts of the leading controversial pilgrims (a great oak; 2 Sam. 21:18-21); and their teaching powers were caught in controversy by these three (caught … oak), which publicly exposed them as errorists (taken up) and severed them from their teaching (mule … went away), and left them hanging inescapably, without a standing (heaven and earth). 

(25) Observant brethren saw the sifting leaders publicly proven errorists (saw it, v. 10) and informed the main pilgrim controversialists of the event (told Joab … hanged in [on] an oak). That they did not complete the refutation, and drive them into such straits as would lead them to the second death, astounded these (Joab said … sawest him … not smite … ground? v. 11), who told them that they would have given them a good measure of Truth as a reward (ten shekels of silver) and special opportunities of service (girdle). They replied that though they were offered the full Truth (a thousand, v. 12), they would not complete the refutation of the sifting leaders and drive them into the second death (not … king's son), since they heard Bro. R. charge the three groups of leaders to prevent any from so fully refuting those sifting leaders as to drive them into the second death (in our hearing … saying, Beware … Absalom). Moreover, they declared that if they had done it, they would have erred mortally (life, v. 13), since nothing of that kind could be concealed from Bro. R.'s knowledge (hid from the king), yea, that 

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even the main controversialist pilgrims would have opposed them (set thyself against me). These pilgrims, declaring that they could waste no more time with these (not tarry thus with thee, v. 14), powerfully armed themselves with sharp deadly teachings on the Sin-offering, Mediator and Covenants (took three darts in his hand) and with them completed the refutation of the three main sifting leaders with such violence as drove the latter into extremes of resentment which destroyed their Holy Spirit (thrust … heart), while as proven errorists they were as yet not completely refuted (yet alive … oak), their special helpers, crown-losers (ten, v. 15), sharing with them in the violent refutation (slew him). The main controversialist pilgrims gave the signal to cease controverting (blew the trumpet, v. 16), which made the Truth warriors refrain from further controverting against the less faithful (returned … Israel). Truth warriors issued very evil reports among their leaders against the sifting leaders (cast him into a great pit, v. 17), and hurled many Truth teachings at them (very great heap of stones upon him); and all the less faithful gave up their controverting for the sifting leaders (Israel … tent). These sifting leaders had set forth memorials of themselves to preserve their fame, just outside Bro. R.'s sphere of executiveship (pillar … king's dale [valley of Jehoshaphat], v. 18), alleging as their reason that they had no movement which would preserve their fame (no son … in remembrance). They gave the memorial of their fame the reputation that they had acquired (called … own name), which continues so (Absalom's place). 

(26) The special representatives of the chief crown-retainers requested to bring Bro. R. the tidings of the defeat of the sifters and siftlings (Ahimaaz … bear the king tidings … avenged … enemies, v. 19). Fearing that these would tell of what they had done to the sifting leaders (king's son is dead, v. 20), the main controversialist pilgrims refused that request (Joab … not … day), promising them a future opportunity 

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(another day), but not that day (this day … no tidings). But they commissioned some secularists to announce to Bro. R. the outcome of the controversy (Cushi [swarthy, black] … seen, v. 21). These accepted the mission respectfully, and departed to tell what they had seen (bowed … ran). Again the special representatives of the chief crown-retaining priests requested to bring Bro. R. tidings (said … again … run, v. 22). Again they refused these permission, alleging that they had nothing to report (no tidings). These still persisted in their request (let me run, v. 23). The main controversialist pilgrims yielded to the importunity of the third request (Run). These made directly toward Bro. R. (way of the plain) and overtook and passed the worldling messengers (outran Cushi). Bro. R. took a very public position on both the high calling and restitution (sat between two gates, v. 24). Observers in public took a yet more vantage place for observation and strength (roof over the gate unto the wall) and scrutinized their surroundings (lifted up his eyes) and noted some messengers approaching unattended (a man running alone). These reported it to Bro. R. (told the king, v. 25), who answered that if unaccompanied they were messengers (alone, there is tidings). The messengers approached (he … drew near). The watchers saw other messengers approach (another man running, v. 26) and told it to some of Bro. R.'s helpers (man running alone). Bro. R. concluded that they also were bringing news (tidings). 

(27) The watchers announced that those in advance acted like the special representatives of the chief priestly crown-retainers (foremost … Ahimaaz … Zadock, v. 27), to which Bro. R. replied that such a character would bring good news (good man … good tidings). These announced to Bro. R. victory (All is well [shalom, literally, prosperity], v. 28). Then showing great deference to Bro. R. (fell … face before the king), they gave hearty thanks to God for granting victory over Bro. R.'s opponents (Blessed … God, which hath delivered … hand against … king). He 

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immediately inquired for the welfare of the sifting leaders (Absalom safe? v. 29). The answer was that when sent they witnessed a great disorder, but did not know its meaning (Joab sent … and [literally, even] me … great tumult, but I knew not). Then Bro. R. told them to wait in attendance (turn … stand, v. 30), which they did (turned … stood). Then the secular messengers came (Cushi came, v. 31) with their news (tidings), which in part was the same as the others brought, but lacked the respect and piety of the others' presentation (avenged … of them … against thee). Immediately Bro. R. asked as to the sifting leaders (Absalom safe? v. 32). The harsh and cruel announcement of their complete and violent refutation and the resultant response given by the secular messengers made known their complete refutation and final fate to Bro. R. (enemies … all that rise against thee … as that young man). This announcement cut Bro. R. to the quick (much moved, v. 33). He went about his work away from the public (chamber over the gate) with a heavy heart, which in the Tower he expressed, with special pathos, e.g., at E.C.H.'s course; for he knew that the tidings meant the second death of the sifting leaders, as at Winnipeg, Jan. 6, 1910, he informed the writer (wept). Bewailing these (O … Absalom) he wished that he had lost out instead of them (Would God I had died for thee … my son). To antitypical Joab Bro. R.'s deep grief over the second death of the sifting leaders was told (Joab … mourneth for Absalom, 19:1). This mourning turned the victory into sorrow for the Lord's people (victory … mourning … people, v. 2), when they learned how hard Bro. R. took the news of the second death of the sifting leaders (heard … king grieved for his son). As if ashamed at suffering defeat did the brethren enter the sphere of Bro. R.'s opposed executiveship (stealth … in battle, v. 3). 

(28) Hiding expressions of favor from his supporters (covered his face, v. 4), Bro. R. grieved deeply (my son … my son). Therefore the main controversialist 

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pilgrims went to his sphere of work (unto the house, v. 5), and told him that he had put to shame his supporters (shamed … thy servants), whose victory had saved his official life (thy life) and that of his Truth agencies (sons), his Truth powers (thy daughters), his Truth arrangements (wives) and his corporational and business organizations (concubines), by showing affection to his enemies (lovest thine enemies, v. 6) and indifference to his friends (hatest thy friends), that by his course he was showing (declared) that he did not think highly of his commanders and supporters (regardest neither princes nor servants) and that they saw that if the sifters had been preserved from the second death (Absalom lived) and they had entered the second death, he would have been satisfied (all we had died … pleased thee well). Therefore they urged him to busy himself with cheering his supporters (arise … speak comfortably, v. 7), solemnly assuring him that otherwise all would forsake him secretly (not … not tarry one … night), which would be the supreme calamity of his life (worse … evil … from thy youth until now). Then Bro. R. took a pertinent public position (sat in the gate, v. 8), which was made known (told unto all … king … gate). Then all his own appeared before him (people came … before the king), the measurably unfaithful having fled to their own spheres of activity (Israel … tent). There was much controversial discussion in all Truth circles (strife … tribes, v. 9) over the fact that while Bro. R had delivered them from their enemies (saved … enemies), especially from sectarians (Philistines), yet he had fled from the scenes of his executiveship on account of the sifters (fled … Absalom); but the sifting leaders whom they had preferred to him as executive (anointed, v. 10) are now second deathers (dead). Then they advised one another to contribute to restore Bro. R. to an unopposed sphere of executiveship (why … not … king back). Bro. R. sent word to the chief crown-retaining and crown-losing priests (Zadok and to Abiathar, v. 11), 

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asking them to ask the leading faithful brethren why they, who should be the first, were the last to restore him to his unopposed office work (elders of Judah … last to bring … house?); since the less faithful were advocating this (speech … house). He asked, since they were not only his brethren (my brethren, v. 12), but also his most intimate co-laborers (my bones and my flesh), why they were the most tardy in restoring him to his unopposed sphere of executiveship (wherefore … last to bring back the king). He also solemnly expressed his intention to displace the main controversialist pilgrims as leaders of his controversialists by such as were more in harmony with his spirit and likely to be more submissive to him (Amasa [burden] … bone … flesh … captain … Joab, v. 13). Thus he won the hearts of the faithful in unanimity (bowed … Judah … one heart, v. 14), who invited him and his supporters to the unopposed sphere of his executiveship (Return thou … servants). 

(29) Bro. R. started out to such a restoration by occupying himself first toward the public of Christendom (returned … Jordan, v. 15). The faithful responded by giving attention to the circuitous oppositional ways of the public (Judah … Gilgal), as preparatory to restoring him to his unopposed sphere of executiveship (meet the king); for so greatly had the Babylonian clergy slandered him that the faithful had to counteract his resultant unpopularity with the public (conduct … Jordan) as precedent to such restoration. Since putting the public aright as to Bro. R. was necessary, naturally the Truth crown-lost warriors and some nominal-church crown-lost warriors who slandered Bro. R., and who came to recognize their wrong, tried zealously to undo these slanders in cooperation with the faithful (Shimei … Gera, a Benjamite … Bahurim, hasted … with … Judah … David, v. 16), accompanied by crown-losers, like themselves, whom they influenced favorably toward him (a thousand … with him, v. 17). Naturally also those crown-losers who, in the Truth, were by Bro. R. given 

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the work of seeking to win the more faithful crown-lost ones in the nominal church, in spirit associated with its crown-lost leaders (Ziba … Saul (9:1-12) [P '41, 155 (34), (35)]; 16:1-4), engaged in the same work of putting the public aright as to Bro. R. They brought the full company of their more intimate (fifteen sons) and less intimate supporters (twenty servants [15 + 20 = 35 = 7 X 5, i.e., such as have a Divine (7) mission to a part (5) of a class (10) lower than the Divine class, i.e., the Great Company]). These as preparing the way for Bro. R.'s restoration worked ahead of him, to set the public aright as to him (went [literally, prospered] over Jordan before the king). Instrumentalities, like newspaper items and sermons, magazine articles, e.g., in the Overland Monthly, public lectures, chart talks, the Volumes, B.S.M.'s, etc., were made available, to convince the public of the untruthfulness of the pertinent slanders and to conciliate it with Bro. R.'s working arrangements and coworkers (went over a ferry boat to carry … household, v. 18), to accomplish his intentions according to his ideals (thought good). Some pertinent Truth and nominal-church crown-lost slanderers acted most humbly toward him at his coming amid the public (fell down … come over Jordan [literally, in his passing unto Jordan]). Confessing humbly and unreservedly their wrong and asking for forgiveness for their sin and perversity (not … impute iniquity … remember … perversely, v. 19) done when Bro. R. was compelled to leave his unopposed for an opposed sphere of executiveship (day … Jerusalem), they asked him not to cherish resentment thereover (take it to his heart). Continuing their confession (knew … sinned, v. 20), they called attention to the fact that they were the first of all the measurably unfaithful (I … first … Joseph [Israel]) to help restore Bro. R. to unopposed executiveship (meet … king). 

(30) But the main controversial auxiliary pilgrims (Abishai, v. 21) demanded their cutting off from the Truth people (Shimei be put to death) through a public 

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exposure of their untruthful attacks upon the Lord's qualified servant (cursed the Lord's anointed). Bro. R disclaimed affinity to the spirit of antitypical Joab and Abishai (What … do with you … Zeruiah, v. 22), because such deeds of theirs made them adversaries to him (adversaries unto me), declaring that no spiritual Israelite would be disfellowshipped on that occasion (any … death … Israel). This was his decision made in the full consciousness of his official powers (I know … king over Israel). Therefore he solemnly assured antitypical Shimei that he would not be disfellowshipped (not die … sware, v. 23). Next to seek to restore Bro. R. to his unopposed sphere of executiveship were the most faithful crown-losers won from the nominal church (Mephibosheth … Saul … meet the king, v. 24). These had not sought to cultivate an overcoming character (dressed his feet), gain a better hold on the Truth (trimmed his beard) nor cleanse themselves from all filthiness of the flesh and spirit (washed his clothes) since the sifting began until it ceased (day the king departed … came again in peace). After they sought Bro. R.'s restoration (came to [literally, from] Jerusalem, v. 25), Bro. R. asked them why they had not stood by him in his adversity (Wherefore wentest not thou with me). Untruthfully they blamed antitypical Ziba as having deceived them (my servant deceived me, v. 26). They alleged that they had prepared suitable teachings to bring them unto support of Bro. R. (saddle me an ass … ride … to the king), since they had marked character weaknesses (lame). They continued falsely to speak against antitypical Ziba as having misrepresented them to Bro. R. (slandered thy servant … king, v. 27). Yet they committed themselves to his judgment as the Lord's messenger (king … angel … do … good in thine eyes). Furthermore, they recognized that the crown-lost leaders in the nominal church were cut off from representing God (all … dead men, v. 28) in Bro. R.'s favor (before … king). Despite this Bro. R. had arranged for antitypical Mephibosheth to 

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partake of the Truth with those who partook at Bro. R.'s special table (set … eat at thine own table). Hence they disclaimed the right to ask for more (what right … cry … king). Bro. R. had them cease their unseemly cringing cries (Why … more of thy matters? v. 29). And out of pity for their abjectness, instead of letting antitypical Ziba have the whole service of seeking to win the most faithful crown-losers in Babylon, he decided to let each have an equal share therein (said, Thou and Ziba divide the land). Certainly Mephibosheth is an illustration of a cringing broken-spirited man, and as such is a type of such characters among the more faithful crown-losers who were won as such from the nominal church, and who showed a too unambitious and resigned spirit (let him take all, v. 30), giving as their reason that it was to them blessing enough that Bro. R. was being restored to his own (inasmuch … king … in peace … house). 

(31) The elders, strong in the New Covenant truths (Barzillai [iron-like or steel-like], Gileadite [heap of witness], v. 31), disengaged themselves from those who were cleansing others' graces (Rogelim [fullers]), passed with Bro. R. amid the slander raised by the opposition of the peoples of Christendom (Jordan with the king), and assisted in assuaging that opposition (conduct him over). They were very wise (very aged … four score years, v. 32; Job 12:12, 13). They had suggested many New Covenant truths, some of which were published in the Tower, e.g., Bro. D. Kihlgren's article on the New Covenant Harmony with God, Z '10, 76-78 (provided … sustenance … Mahanaim); for these were very prominent elders (very great man). These Bro. Russell invited to come to the Brooklyn Bethel and other favors of service in the sphere of his executiveship, after overcoming his unpopularity (with me … feed … Jerusalem, v. 33). They demurred, on the ground that their wisdom was but short-lived (How long have I to live? v. 34). Their very wisdom proved that they had not long to serve (this day four score, v. 35), hence would not for long 

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be able to see clearly between new truths and errors, new good and evil (discern between good and evil). Their appreciation of the Truth would soon leave them (taste), and their understanding of the messages of the priestly and Levitical Truth servants (singing men and singing women). These things they said, not wishing to be a hindrance to Bro. R. (burden … king). They expressed willingness to cooperate to see him overcome his unpopularity and to begin to become popular (a little way over [across and beyond] Jordan, v. 36). They also claimed unworthiness of the proffered privileges (why … recompense … reward). Therefore they pleaded to go back to their eldership service in their ecclesias and therein end their service (turn back … die … city, v. 37), and be kept in remembrance with those who brought them to Spirit-begettal and nourished them thereafter (grave of my father … mother). They suggested sending him suitable members of their ecclesias as their substitutes at Bethel and afield (Chimham [pining, in allusion to their subsequent longing to go back to their original ecclesias] … over), placing them at his disposal (do to him … good unto thee). Bro. R. agreed to this substitution (Chimham … with me, v. 38), agreeing to treat them as the elders desired (do to him … good unto thee). He also offered to do for the elders what they would request (whatsoever … require … do for thee). Finally the Truth people overpassed the aforesaid unpopularity of Bro. R. (all … over Jordan, v. 39). And as this unpopularity began to turn into popularity Bro. R. affectionately and blessingly sent the elders back to their ecclesias (over … kissed … blessed him … own place). 

(32) Bro. R. made his way through the circuitous course of gaining the public's popularity (to Gilgal, circuitous, v. 40), accompanied by the elders' substitutes (Chimham went on with him). All of the faithful cooperated with him in this work (all … Judah conducted the king) and part of the measurably faithful also cooperated therein (half … Israel). All the latter

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complained to Bro. R. (unto the king, v. 41), alleging that the faithful had stolen away from them the privilege of participating in recovering him, his and his supporters from his aforesaid unpopularity (Why … Judah stolen … brought … Jordan). The faithful answered that their and Bro. R.'s spirit was more at one than was that of the measurably faithfuls' and his spirit (near of kin, v. 42), a delicate way of reminding them of the difference between the spirit of the faithful, which made them quickly come to his help, and that of the unfaithful, who were slow thereat, even unto missing partaking in the removal of his aforesaid unpopularity. Hence they reasoned that there was no justification in their displeasure on this subject (wherefore … angry?), truly asserting that they did it in self-denial without personal gain (king's cost) and received no recompense therefore (gift). The measurably faithful claimed that as the majority they had more claim to Bro. R. than the faithful, which claim was that of crown-losers (Israel … Judah … ten [number of natures lower than the Divine] … king … more right … ye, v. 43). Hence they claimed that they had been snubbed by the faithful (despised us) in not having been given priority in the entire work of restoring Bro. R. to his unopposed sphere of executiveship (our advice … first … back our king). But the contention of the faithful was more acute than that of the measurably unfaithful (words [literally, word] … Judah were fiercer [literally, sharper, more acute] … than the words [literally, word] … Israel). 

(33) But controversies were not at an end; for while Bro. R. was being reinstated into the unopposed sphere of his executiveship, some worthless ones (Belial [worthlessness], 20:1) who were filled unto nausea with the thought of Bro. R.'s prominence in the work rebelled against it; for undeveloped souls cannot long bear with the prominence of others, (Sheba [satiety] … Bichri [youthful]), akin in spirit to the crown-lost leaders of Christendom (Benjamite), started an agitation against the doctrine of his being that Servant 

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(trumpet … no part in David … inheritance … Jesse [gift]). Hence all measurably unfaithful should abandon him and shift in religion for themselves (to his tents). This made all the measurably unfaithful forsake Bro. R. as that Servant (Israel went up from after David, v. 2), adhering to the pertinent repudiators (followed Sheba); but the faithful adhered to Bro. R. all the way from his unpopularity to his full reinstatement into the unopposed sphere of his executiveship (Judah clave … from Jordan even to Jerusalem). Being fully reinstated into his office work in the unopposed sphere of his executiveship (house at Jerusalem, v. 3), he shelved all of his business companies, left in charge of his secular matters (took … concubines … to keep the house, and put them in ward), supporting them (fed them), but withholding aggressive use of them (not in unto them), and left them in isolation (shut up … death … widowhood). He commissioned the gifted, mild, but careless and indolent leaders (Amasa, v. 4) to organize the faithful warriors (Assemble … Judah), and that quickly (three days), and be with him in harmony with them on the subject of that Servant (thou here present). These undertook the mission (went, v. 5) but their indolence made them dilatory thereat (tarried … set time), against Bro. R.'s charge (appointed him). Hence Bro. R. informed the main auxiliary pilgrim warriors that the that-Servant deniers (Sheba, v. 6) would do the Lord's people more damage than the sifting leaders (more harm than did Absalom) and commissioned these to take faithful warriors and go after them (take … servants … him), so that they do not form strongly entrenched ecclesias (fenced cities) and thus escape overthrowal at the hands of the faithful (escape us). There followed these the warriors under the main pilgrim controversialists (after him Joab's men, v. 7), also the refuters (Cherethites, cutters) and messengers (Pelethites, swift, runners) and all the rest of the warriors (mighty men), from the unopposed sphere of Bro. R.'s executiveship

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(from Jerusalem), to oppose the no-that-Servant teaching of the measurably unfaithful (after Sheba). 

(34) While they were occupied with the doctrine of the embryonic kingdom (at the great stone … Gibeon [of, or on, a hill], v. 8), the gifted, kindly, careless and indolent leaders still occupied with mustering warriors (Amasa went before them), the main controversialist pilgrims fastened firmly to themselves their now unauthorized powers (garment … girded; 19:13), and armed themselves with controversial discourses ready, but concealed (sword … loins in the sheath). As they proceeded on their pursuit these discourses came out of their place of concealment (went forth it fell out). These controversialists greeted antitypical Amasa in most friendly fashion (health [literally, prosperity] my brother … beard … kiss him, v. 9). Carelessly unsuspicious of the envious treachery cherished by antitypical Joab, the others, now their successors, did not see any hostile indication (took no heed … in Joab's hand, v. 10). Suddenly the former launched an attack in discourses upon the latter that destroyed their influence (smote him therewith) with a death-dealing blow (fifth rib … bowels to the ground). No second attack was made (struck him not again). Thereafter the main controversialist pilgrims and auxiliary pilgrims went on in their attacks on the that-Servant deniers (pursued after Sheba). Certain of the formers' supporters held watch over the ruined new commanders (men stood by him, v. 11) and encouraged all who were in favor of their leaders and Bro. R. (favoureth Joab … for David) to join in the controversy on their side (go after Joab). The ruined leaders unavailingly but publicly sought to recover their influence (wallowed in blood … highway, v. 12) and in their plight evoked sympathy from the warriors who, seeing them, refrained from the pursuit (people stood). This moved antitypical Joab's watchers to remove them from the view of approaching warriors (man saw … removed Amasa …

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highway) into a less noticeable place (into the field) and to conceal them entirely from notice (cast a cloth upon him). Thus they were out of sight (removed … highway, v. 13), which resulted in the pursuers proceeding on their way in controverting on antitypical Joab's side (after Joab) against the that-Servant deniers (after Sheba). The main controversialist pilgrims went everywhere among Truth people (went through all … Israel, v. 14), arousing them against the that Servant deniers, even among those tending God's flock (Abel, meadow), the brethren lorded over (Beth-maachah, house of oppression) and those dwelling by the Word as the fountain of Truth (Berites, fountainites). The pursuers overtook the that-Servant deniers among God's flock lorded over by that-Servant deniers who, when elders, in almost all cases objected to the pertinent doctrine, because it opposed their ambitions (besieged him in Abel of Beth-maachah, v. 15). They put forward strong arguments for attack (bank); they entrenched by protective arguments all supporters of antitypical Joab; and they hurled their strong arguments against the theory of the that-Servant deniers (stood in the trench … all … with Joab battered the wall) to overthrow it (throw it down). 

(35) There was in the ecclesias infested by the that-Servant deniers an understanding group who called for antitypical Joab (woman … Hear … Joab, v. 16), desiring to have them give them attention (hither … speak). On their coming to attention (come near, v. 17) these asked, if they were the main controversialist pilgrims (Art thou Joab). On being assured of the fact (I am), these respectfully asked for their attention (Hear … thine handmaid), and were told that attention was being given them (I do hear). The petitioners assured them that of old counsel was asked of God's flock (wont to speak in old time … ask counsel at Abel, v. 18), and the ecclesia's decision was counted final as God's will (ended the matter). They further assured antitypical Joab that they were not among God's people of the strifeful against, but of the loyal 

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to the Truth (literally, of the peaceful and of the faithful of Israel, v. 19). Why destroy the ecclesias as nourishers of the brethren (destroy a city and mother in Israel), and why consume God's people, His inheritance (swallow up the inheritance of the Lord)? The main controversialist pilgrims emphatically denied (far be it … from me [literally, a profanation! a profanation!], v. 20) any intention of consuming or destroying such (swallow up or destroy). They repeated the denial (not so, v. 21). They then stated the exact situation: Unfaithful ones (a man of mount Ephraim), undeveloped in character, nauseated as to the truth on that Servant (Sheba … Bichri by name), were using their influence against that Servant (lifted up his hand … against David). They added that if these alone would be given up, they would leave off the siege of the ecclesias (deliver him only … depart). The petitioners replied that the theory of the that-Servant deniers would be put out of the ecclesias (his head … to thee over the wall). These wise petitioners tactfully made the matter known (unto all … wisdom, v. 22), which resulted in their refutation and rejection of the that-Servant deniers' theory, to the satisfaction of antitypical Joab (cut off the head … cast it out to Joab). Thereupon they gave the signal to stop the attack (blew the trumpet), which ended the siege, and the attackers retired in peace (retired … to his tent). Then the controversialist pilgrims returned to Bro. R. and his unopposed sphere of executiveship. Vs. 23-26 are not here interpreted, this having been done before. 

(36) During the years 1876, when Bro. R. began to act as the Lord's visible executive, i.e., as antitypical David, until 1879, when the Lord made him in full that Servant, in revealing to him the Sin-offerings, practically no new truth became due (famine … David three years, 21:1). This moved him to search the Scriptures (enquired of the Lord), from which he gathered that it was due to the evilly refutative course of the crown-lost princes and their fatal kinship (Saul … bloody house) in his violence against 

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the rejectors of the consciousness of the dead and eternal torment (slew the Gibeonites, i.e., those friendly to, but not of the real Church). This led Bro. R. to study the case of these "no-hellers" (called the Gibeonites, v. 2) and in thought to commune with them (said). There have throughout the Age been sympathizers with, but not members of the true Church, and during the Harvest there have been such unjustified and unconsecrated partial believers (not of … Israel … of the Amorites [sinners]). Throughout the Age the faithful showed them covenanted favors and friendship (Israel had sworn unto them; Josh. 9:1-27). The crown-lost princes in their zeal for the measurably faithful and entirely faithful (Saul … zeal … Israel and Judah), not only would give them no favors, friendliness or fellowship, but so sharply attacked them as to repudiate them entirely (slay them). Still meditating over the situation, in thought Bro. R. called them in thought to him, and in thought questioned what should be done for them (David … Gibeonites … do for you? v. 3) to satisfy their sense of justice (make the atonement), in order that they might permit blessing to come to God's people (bless the inheritance of the Lord). These did not demand damages (no silver nor gold of Saul … house, v. 4), nor was it seemly that for them Bro. R. disfellowship and ruin any of God's people (kill any man in Israel). This made him study on what should be satisfying to them (what … I do for you). Not their words, but their condition told Bro. R. that the crown-lost princes had devoured their privileges and attainments among God's people (answered … consumed us, v. 5), and had conspired against them (devised against us) to cut them off from having a standing among any part of God's people (destroyed from remaining … coasts of Israel). Their condition, not words, asked Bro. R. to provide as many classes of the crown-lost princes' making as God would require (seven men of his sons, v. 6) for them to prove for the Lord that they were erroneous teachers (hang up unto the Lord) in God's 

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nominal kingdom (Gibeah of Saul), in which God had chosen and qualified the crown-lost princes to exercise their office (Lord did choose). Such meditations convinced Bro. R. that this should be done. But Bro. R. did not give up the crown-losers in the Truth akin to the most faithful crown-lost brethren in the nominal church (spared Mephibosheth … Jonathan … Saul, v. 7), because of the solemn agreement between him and them (oath … between David and Jonathan … Saul). Remembering that the antitypical Gibeonites were disbelievers in the consciousness of the dead and eternal torment, we can recognize readily what classes, having the spirit of the antitypical Saul along these two lines, are meant. 

(37) Eternal torment (Rizpah, hot coal, v. 8) is the product of the consciousness of the dead (daughter of Aiah [falcon, the ancient Egyptian religion's symbol of the alleged post-mortem life of the alleged soul]). The products of the crown-lost princes and of these two errors were: (1) the higher clergy, i.e., the hierarchs (Armoni [citadelites, in allusion to their strong position]), and (2) theologians, especially theological professors and writers (Mephibosheth [alleged destroyer of shame or idols, in allusion to their controversial activities against what they considered creed idols as shameful things—in others]). Still having the spirit of the crown-lost leaders on these two errors, the power to address audiences in local congregations (Michal [brook, in allusion to teachings] … Saul) brought forth (brought up [literally, bore]) by such general evangelists as emphasized the two foregoing errors (Adriel [God's flock] … Barzillai [ironlike or steellike; not Barzillai the Gileadite, who succored David and his men, 17:27; 19:31-39] the Meholathite [meadowite, in allusion to their official work toward symbolic cattle]) five classes of local teachers of these two errors: (1) pastors, (2) evangelists, (3) theological students, (4) Sunday School workers and (5) lay preachers (five sons). By his pertinent teachings Bro. R. delivered these seven classes of pertinent errorists

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into the power of unjustified Truth sympathizers (delivered … Gibeonites, v. 9), who then publicly, by refuting these two errors, proved these seven classes to be errorists (hanged them) in the nominal church (hill [literally, mountain]) as to the Lord's matters (before the Lord). These alike and together were thoroughly refuted (fell … together). This refutation had its beginning some time during the first call period (Oct., 1874-June, 1881) before late 1879, when Bro. R. got the light on the two Sin-offerings (days of harvest, in the first days). The antitypical barley harvest was from Oct., 1874, to Feb., 1908, and, of course, the time from 1874 to 1879-1881 was in its beginning. It is this fact chiefly that revealed when the antitypical famine of v. 1 was (beginning of barley harvest). 

The doctrines of eternal torment and the consciousness of the dead in their defenders (Rizpah … Aiah, v. 10) exercised on their own behalf the quality of mourning sorrow (sackcloth) on what they considered Scriptural truth (rock), from the early days of the Parousia (beginning of harvest) until during the Epiphany antitypical Gideon overthrew antitypical Zebah and Zalmunna (water … out of heaven; Judg. 8:10-13, 18-21). But all this time they defended these refuted seven classes from attackers thereon in the nominal church (birds) who attempted to attack them with truth (by day) and from attackers thereon from the ranks of unbelievers (beasts) who attempted to attack them with error (by night). Bro. R. was informed of this their course (told David what … had done, v. 11). He took the memorials of the crown-lost princes and the most faithful of the crown-lost theologians (bones of Saul … Jonathan, v. 12), which those rescued by them from certain sectarian errors had surreptitiously taken from the Modernists (Jabesh-gilead, dry heap of witness), who had mocked them as proven erroneous teachers in their symbolic death states (Beth-shan [quiet house], where the Philistines [villagers, sectarians] had hanged them), after they had defeated them on their views (Gilboa [bubbling 

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fountain]), whence he caused the memorials of these and the seven above-mentioned classes to be recorded (brought … Saul … Jonathan … bones … hanged, v. 13); even these memorials he and his cooperators put into a condition of respectful memory (buried, v. 14) among those of kindred spirit (Benjamin), the memories of the crown-lost princes and the most faithful crown-lost theologians (bones of Saul … Jonathan) in an advantageous position (Zelah, slope) among the memorials of theological controversialists (sepulchre of Kish [bow]). These arrangements for these memorials were fulfilled according to Bro. R.'s directions on this subject (performed … commanded). Thus the sphere of the Truth and its Spirit was made satisfactory to the Lord as fit to receive advancing Truth, which had its beginning in Nov., 1879, when Bro. R. saw the light on the two Sin-offerings (entreated for the land). 

(38) Vs. 15-22; 22:1-51 and 23:8-39, having already been explained, 23:1-7 will be now briefly explained. This section gives us the last sayings of our Pastor as that Servant, made not in words, but in pantomime and implication in the toga scene (last words of David, v. 1). It was in that toga scene in his Pullman compartment that he reported the completion of the work of him who had been honored with the high office of that Servant (David … raised up on high), the qualified of God (anointed … Jacob) and the expounder of the sweet message for God's people (sweet psalmist of Israel), the one through whom God gave the Parousia message (Lord spake by me, and his word … tongue, v. 2). The God and Strengthener of His people was He who spoke through him (God … Rock … me, v. 3), and who charged him as over the household to function in justice and reverence (ruleth … just … fear of God). God designed him to give the light of the Millennial Dawn (he … light of the morning, v. 4) at Christ's Second Advent, as the symbolic sun (sun riseth) shining without any error (without clouds), producing fruitfulness 

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by the rain of truth (tender grass) by ever clearer light (clear shining after rain). Though none of his own would have his office (my house be not so with God, v. 5), he possessed an eternal promise (everlasting covenant), properly arranged and sure (ordered … sure). His deliverance into the Kingdom was his great desire (salvation … desire), though God may not make things prosper among the brethren after his departure (make it not to grow). But all revolutionist leaders will be rejected controversialists (Belial … as thorns thrust away, v. 6), since they would not yield themselves to be directed by the Lord's Epiphany servant (not taken with hands [literally, by a hand]). But the Epiphany messenger, who will deal with them, must be strongly fortified (touch them must be fenced with iron, v. 7) and sway controversial writings as his weapon (staff of a spear); and they will be thoroughly refuted by the destructive Word of God against their theoretical position (utterly burned with fire in the same place). Thus that Servant as the leader of the people in enrolling at the Bible House the Vow-takers class symbolized by the man with the writer's inkhorn made his report on his part of that man's work. 

(39) God's displeasure was kindled against His people (anger … against Israel, 24:1) by Satan's successfully tempting Bro. R. to describe the Truth (Satan … moved David … Go, number Israel and Judah, 1 Chro. 21:1); for Bro. R. charged the main controversialist pilgrims and other leaders as his supporters to describe all the brethren from the unworthiest of the Lord's people even to the Little Flock, by inducing them to take and make the vow as more or less a test of fellowship and to report it to headquarters (Joab … Go … Dan [judge] even to Beer-sheba [well of the oath] … number, 2; 2), that thus he might have a list of them (know the number of them). Expressing the desire that the Lord might greatly multiply His people (add … an hundredfold, 3; 3) to Bro. R.'s knowledge (eyes … king may see it, 3; 3), they remonstrated that such a course would not 

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alter their being God's people in his charge (not all my lord's servants, ;3), asking why he desired it (why … this thing, 3; 3), since it was sure to bring sin upon the Lord's people (trespass, ;3). But Bro. R. pressed his decision through (word prevailed against Joab … captains, 4; 4); hence they set out on their mission (went out … to number). It will be noted that in all they went to ten different places, which represents that their work was not a Little Flock work, but was one coming from a nature lower than that (it being 9 months and 20 days after Bro. R. wrote the vow, until he wrote his first article against the sifters); the numbering came from his flesh, in what form of that flesh we do not know (Jordan … Jerusalem … nine months and twenty days, 4-8; 4). We account for the difference in the figures of 9; and ;5: Israel's 800,000 of 9; were all brave warriors ("valiant men that drew the sword"), while the 1,100,000 included 300,000 who were not brave, the expression, "valiant men," not occurring in ;5; while Judah's 500,000 included warriors and non-warriors, the expression, "drew the sword," not occurring in 9;, while the 470,000 of ;5 were warriors, the expression, "drew sword," occurring in ;5, the antitype being that some of the less faithful were not courageous, but the majority were, and that a small minority of the faithful were not warriors, while the bulk of them were, it going without saying that all the faithful warriors were courageous. Those not mature enough for warriorship were not described (not the number … twenty … under, ;27:23); these were very numerous from the standpoint of description, according to God's promise (increase … stars). The main controversialist pilgrims did not complete the description of all (Joab began … finished not, ;27:24); for God's wrath expressed itself against His people in the symbolic plague of contradictionism (wrath … Israel); nor was the description of this movement ever given among the happenings of Bro. R.'s career (number … chronicles of king David). We are expressly told 

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that neither the Youthful Worthies (Levi, ;6) nor the crown-losers (Benjamin, ;6) as such were described, partly because antitypical Joab liked not the work (abominable to Joab). Bro. R.'s conscience disturbed him for what he had done (heart smote him, 10;); for God was displeased thereover (displeased, ;7), for which He let the plague of contradictionism come upon His people (smote Israel, ;7). 

(40) He made humble acknowledgement of his wrong (sinned … in this thing, 10; 8) and meekly asked forgiveness of his sin (take away … the iniquity), which he now recognized was foolish (foolishly). Shortly after this description began, i.e., just after A.E.W. sought before the Bible House family to prove that Bro. R. had violated the vow (in the morning, 11;), the Lord began to give antitypical Gad (company), who consisted of at least six brothers, the six ablest pilgrim brothers, i.e., Bros. Russell, Johnson, Barton, J. and M. Edgar and Hemery, a message to give to Bro. R. (tell David, 12; 10). No single one of these told Bro. R. the antitype of all of antitypical Gad's message. Apparently only separate parts of it were made known to two or more of these, then were pieced together, Bro. R. as a student of prophecy himself getting part of the revelation. It was given to the writer to make known some features of the antitypical plague, especially that it would last three years. Just what parts of the revelation were made to each of the other participants in antitypical Gad is unknown to the writer, nor is it known to him if some of them did not receive any of it. Very likely most of it was made known to Bro. R. as a prophetic student, as distinct from his being the Lord's warrior executive. In both the type and the antitype they were told to offer Bro. R. a choice of one of three calamities; and they were bidden to ask him to state his choice (three things; choose … one, 12; 10). These brethren, so enlightened by the Lord, gave him the message (came to David, and said, 13; 11), telling him to choose as between three (by a copyist's error the three in 13; 

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has been displaced by seven; see ;12) years of spiritual drought (three years of famine) coming into the sphere of the Truth and its Spirit (in thy land, 13;), three years of devastating defeat in controversy with opponents (foes … sword … overtake thee, 13; 12), or three years of punishment by a plague of error, as a messenger of the Lord, destructively to plague the sphere of the Truth and its Spirit everywhere (days the sword … pestilence … angel … destroying … Israel, 13; 12). Then they told Bro. R. to choose one after studying the situation (advise … answer). This put him into much difficulty (strait, 14; 13); but knowing the mercy of God and the hardheartedness of man, he chose to fall into God's rather than man's hand (hand of the Lord … not … man, 14; 13). 

(41) Immediately (morning, 15;) a plague of error in the form of contradictionism smote Truth circles, lasting from 1908 to 1910, three years according to the Hebrew viewpoint, which counts the beginning and ending years as one each (even to the time appointed, 15;); and by this plague were cut off everywhere from the Little Flock all unworthy of remaining in it (Dan even to Beer-sheba seventy thousand men, 15; 14 [70,000 is the product of 7 and 10,000, 7 being the number of the Little Flock and any multiple of 10 being the number of any nature lower than the Little Flock, i.e., here the Great Company, Deut. 32:30; Ps. 91:7, the second deathers being in 15; 14 ignored.]) By withholding hindrances to contradictionism's spread God is said to have sent it (God sent an angel, ;15; 2 Thes. 2:11, 12). This did its destructive work for awhile, 1908 and 1909, in the special sphere of Bro. R.'s executiveship, i.e., among members of the Bible House family and pilgrims (destroying it). There was a pause in this special feature of the plague from about the middle of 1909 to near the middle of 1910, when the threat to Bro. R.'s special helpers set in again (when the angel stretched out his hand [again, which harmonizes the two accounts] upon Jerusalem to destroy it, 16;). As this was about to 

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set in the Lord gave the writer the Truth on the five harvest siftings, as set forth in 1 Cor. 10:5-14, type and antitype. The statement of Num. 16:41-50 apprized the writer of this threatening danger, and though he had just broken down in brain fag, he summoned up his little brain power and wrote out, type and antitype, the generalities of the first four siftings and the details of the fifth as typed in Num. 15:37—16:51, and speedily made the trip from Portland, Ore., to New York to meet Bro. R. immediately on his return from England, and laid the matter before him. Satan sought to hinder him, but in vain, by involving him in the only train wreck of his entire pilgrim travels of about 700,000 miles. Bro. R. was convinced of the truth of his presentation, which in an abstract he published later in an article entitled, These Things Were Types, in Z '13, 198-200. It was by these events of 1910 that God began to change (repented … evil) the threat into deliverance (said … enough, stay now thine hand), with the result that in 1910 the sifting did not break out anew among the Truth people, but broke out among the nominal people of God (Num. 16:41-50). This threat set in just before the Lord opened up the work toward comforting sorely tried Israel in 1910 (angel … threshing floor of Ornan [jubilant; Araunah, joy of Jehovah, in allusion to the comfort that the message gave Israel, 15; 16]). The threat of the sifting breaking out anew among the special helpers in his sphere of executiveship came, as shown above, to Bro. R.'s view (David … saw the angel, 17; 16). It stood threatening the true embryonic symbolic heavens, his special workers (heaven, ;16), and the nominal people as the embryonic symbolic earth (earth), threatening with the sifting error in its power (sword in his hand, ;16) the Truth people as the sphere of Bro. R.'s executiveship (Jerusalem, ;16). There was a grief in Bro. R. and the other leaders over the condition (David and the elders … clothed in sackcloth, ;16) and they were greatly humbled (fell upon their faces). Bro. R. confessed to the 

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Lord that he, not the Lord's people, had the Vow-takers described (I … numbered, ;17). This he confessed as a sin (sinned … wickedly); but the Lord's flock did no wrong therein (these sheep, what have they done). He then expressed the desire that he and his own bear the punishment (me … my father's house, 17; 17) and that the brethren be spared (not … people … plagued, ;17). 

(42) The Lord's messenger (angel, ;18) through at least two members (Bro. R. and the writer) of antitypical Gad counseled Bro. R. as executive to arouse the Church (rear an altar, 18; 18) into a service in relation to the sore trials of oppressed Israel (threshing floor of Ornan the Jebusite [oppressed], 18; 18). Bro. R. entered on fulfilling God's charge (David … saying … the Lord, ;19). This symbolic plague was witnessed by the Jews as they turned to view Christian matters (Oman turned … saw the angel, ;20). At that time Israel was divided into four classes: (1) the Orthodox, (2) the Conservatives; (3) the Reformed and (4) the infidels (four sons), who sought refuge from the threatening plague (hid themselves); for Israel at that time was undergoing siftings on the question of Zionism (threshing wheat). These took note of Bro. R. and his supporters approaching them with the message of Christian Zionism (saw the king and his servants, 20; 21), and left in thought their condition of oppression, taking comfort and expressing appreciative respect (went … threshing floor … face to the ground, 20; 21). They desired to understand why they were preaching Zionism to them (Wherefore … come to his servant? v. 21;). Bro. R. answered that he desired to acquire a sphere of service for Christian people to sacrifice to the Lord on behalf of Israel (to buy … to build an altar unto the Lord, 21; 22), at the price of full service (full price, ;22), that thus the plague on Christians and Jews might be ended (plague may be stayed, 21; 22). Thereupon the Jews offered to stand all expenses and even furnish the sacrifices and organizations and theories 

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and the lectures from their own people (offer … oxen for burnt sacrifice and threshing … instruments … wood … wheat for the meat offering … give it all … as a king, give unto the king, 22, 23; 23), wishing that God might accept his sacrifice (God accept thee, 23;). Bro. R. for many reasons declined the offer (Nay … buy it for the full price, 24; 24), stating that he would not sacrifice to the Lord at others' cost, but at his own cost (not take … thine … offer without cost, 24; 24). For the sphere of service among the Jews Bro. R. gave what on his part was Divine (gold, ;25), but it was done in the interest of fallen unjustified humans, i.e., the Jews (six hundred [6, the number of evil and imperfection, X 100, a multiple of 10, the number of natures lower than the Divine], ;25); and as sacrifices he offered the humanity of part of himself, the Church cooperating (fifty [5, a fraction of the humanity of the whole Church, X 10, its humanity], 24;), since they additionally continued their reaping work, given in harmony with the Truth (silver, 24;). In the sphere of Israel Bro. R. aroused the Church to sacrifice (built an altar … offered, 25; 26), whose acceptableness to the Lord He manifested (burnt offerings), in fulfilment of consecration vows was it made (peace offerings, 25; 26). These prayers and sacrifices were answered with large fruitfulness (called … answered … by fire upon the altar, ;26). Thereupon, God being favorable, the plague of contradictionism ceased in the sphere of Bro. R.'s executiveship (intreated … angel … sword … sheath … plague was stayed, 25; 27). Seeing that the Lord accepted his service, e.g., in the large Hippodrome meeting, Oct., 1910, and had stayed the plague of error, he continued the work of comforting Israel with the Zionism message (saw … answered … threshing floor … sacrificed there, ;28); for the Church during the Parousia worked in sacrificial service toward the nominal church (tabernacle … altar … at that season in … Gibeon, ;29). Bro. R. in fear of the threatened plague could not at that 

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time take up matters of inquiring of the Lord as to the nominal church (not … enquire … afraid … sword of the angel, ;30); and he considered that that new sphere of service was one for the Lord's people to have, there to make acceptable sacrifice (house of the Lord … altar of the burnt offering, ;22:1). 

BEREAN QUESTIONS ON THE ABOVE 

(1) What similar experiences did David and Bro. Russell have? In what half of their executiveship? Where did these begin for each of them? What was the standing of the trouble-makers? What was shown as to their separate offices? What changed view of them figures in 1 Sam. 13? What does Tamar type? Why? Her closer relation to Absalom than to Amnon? Her beauty? Into what evil did some of the crown-lost pilgrims fall? How typed? Who were the first three? What two others are examples of these? In what way did each one act? What was M. L. McPhail's pertinent theory? What afflicted certain other crown-lost pilgrims? What in this respect was permissible? What was therein unpermissible? Why? To what degree did some covet the use of this power? How typed? What was the character of this power? How typed? How did these ambitious ones first stand toward it? How typed? 

(2) Who were closely attached to antitypical Amnon? How typed? As such what was their mental characteristic? How typed? What did this characteristic discern? What did it move them to ask? How are these things typed? What answer was given them? How typed? What counsel did they give? How typed? For what purpose? How typed? What request did they counsel should be made of Bro, R.? How typed? Whose pertinent course will be used to illustrate the pertinently covetous crown-lost pilgrims? How did he use much time? With what effect? How typed? With what further effect? How typed? In their discussion of the matter what did M. L. McP. ask? How typed? How did Bro. R. react to the request? How typed? Why was he persuaded thereto? What was the result? How typed? What did Bro. R. do as to Part I of Zion's Glad Songs? Part II? How typed? What of Bro. R.'s were used to circulate these? How typed in each thing? In whose favor? How typed? What similar course was followed in parallel cases? Whose case is here mentioned particularly? What proves that God regarded her as a pilgrim? In exception to what rule? What did not content M. L. McP.? How typed? What did Bro. R. think as to the Hymns of Millennial Dawn and the two parts of Zion's Glad Songs for the brethren's singing needs? What did this lead him to refuse? By now what had M. L. McP. added to the two parts of Zion's Glad Songs? What did he secretly decide to do? How typed?

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After what failure? What was secured? How typed? Perhaps in what hope? 

(3) What will next be discussed? What did he secretly seek to add? To what? How typed? At what claim? How typed? Unsuspecting, to what did Bro. R. consent? How typed? After assuming responsibility to circulate Parts I, II of Zion's Glad Songs on what did M. L. McP. secretly determine? How typed? In what way did this determination express itself? What did this imply? How typed? What in his further determination did his conscience do? How typed? What reason did it give? How typed? Against what also did it protest? Why? How typed? What else did it show? How typed? What else did it plead as a deterrent? How typed? What final counsel did his conscience give? How typed? But what did he do with his conscience speaking as to his misuse of this power? How typed? What did his wilfulness prove? How typed? Unto what result? How typed? With what effect? How typed? How did he sin in this matter? What five facts seem to prove it? What pertinently happened in the case of Mrs. R. and others? 

(4) What was the result of such unholy ambitions? How did this affect them? Toward whom and what? To what extreme? How typed? What did it lead them to do? How typed? What protest did it make? How typed? What contrast did it make as to the two acts? Voiced as a protest and contrast by whom? How typed? To what did their bitterness make them give no heed? How typed? What did they do with their supporters? How typed? What did they give them? What did these allege? With them what did they require of their supporters? How typed? To prevent what? How typed? What were the varying features of our Pastor's publishing powers? How typed? Like what? What were their features? What kind of works were these? How typed? What did antitypical Amnon's supporters do as to these powers? How typed in the pertinent feature? To what extent did they harden their hearts? How typed? In the brethren's hearts what did this publishing power do as to memory? How typed? What did they do with this power? How? How typed? What did they do? How typed? What did they feel? How typed? 

(5) What did the crown-lost members of the Bible House do as to this? Especially in whom? As to whom respectively? How typed? What at first did they do? How typed? Second? How typed? Third? How typed? How did the misused power abide? Where? How typed? How did this wrong affect Bro, R.? Especially in which cases? Toward what and whom? How typed? What did the crown-lost members of the Bible House do about it? Especially in whom? How typed? How did they feel about it? How typed? After what did events begin to take place? How typed? What were crown-losers

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about to do? How typed? Connected with what? How typed? What did they do as to it? Where are the types of the invited ones given? The antitypes? Who were the invited ones? How are these things typed? Whom else did they invite? For what two reasons? How are these things typed? By whom was and was not this work initiated? How did the latter react to the invitation? How typed? Why did he do this as to all partaking in it? How typed? What did they then do? With what result? How are these things typed? What did he do as to this work? How typed? What did they then do? How typed? What was Bro. R.'s first reaction? How typed? What did they finally do? How typed? With what result? 

(6) What did they cherish? Whom did they inoculate with this purpose? To what did they encourage these? How are these things typed? Under what circumstances? How typed? As to what did these supporters act? What did they do? With what effect? How are these things typed? What was the effect of this act on the guests? How typed? What and how did they then do? How typed? What did rumor do as to Bro. R.? How typed? How did this affect him? How typed? Who cooperated with him therein? How typed? How did the ill-advising Kohathites regard the situation? What assurance did they give him? How are these things typed? What did they then say? How typed? What had been predetermined as to this? By whom? Since when? How are these things typed? On what basis did they seek to comfort him? How typed? Why? How typed? 

(7) How did Bro. R.'s disapproving words and acts affect the avenging crown-lost members of the Bible House? How typed? Who are introduced as acting at this stage of affairs? How typed? What did they observe? How typed? As doing what? How typed? To what were they advancing? To what did this influence Kohathite crown-losers? How typed? What occurred immediately? How typed? What caused them distress? How typed? Who else felt it? How typed? In what did antitypical Absalom take refuge? How typed? What does it always furnish? How typed? How did Bro. R. feel over antitypical Amnon? How typed? How did antitypical Absalom pass through three experiences? As what? How typed? To what was Bro. R.'s heart set? How typed? What did he take? How typed? Why? How typed? 

(8) What did the leading warrior pilgrims observe? How typed? What did they therefore do? What was their attitude toward him? How, are these things typed? What had been and was going on in the Allegheny Church? What use of this condition did antitypical Joab decide to make? What thing only in the sequence was feigned? How typed? What were they to exercise in this matter? How typed? What not to show? How typed? How to look? How typed? Then what did the main warrior pilgrims ask? How typed? How

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did these loyal Allegheny brethren go to Bro. R.? For what? How are these things typed? How did he react thereto? How typed? How and what did they first say? How typed? Secondly? How typed? Thirdly? How typed? Fourthly? How typed? Fifthly? How typed? Sixthly? How typed? What two assurances did Bro. R. give them? How? How typed? 

(9) What wish did these brethren then express as to themselves and the ecclesia? How typed? As to him and his authority? How typed? What further thing did he say as an assurance? How typed? With what result? How typed? What did they then solemnly beseech of him? How typed? What solemn affirmation did he then make? Into what position had they manipulated him? How was it related in principle to his position toward antitypical Absalom? What two things remained for these interceding brethren to do? What did they proceed to do? According to what? Deferentially what did they request? How typed? What did he answer? What did they then point out? How typed? What was he thus doing to himself? How so? How typed? To what did they then allude? How typed? What did they show of his pertinent course? How typed? What did they tell were the two reasons for their coming to him? How typed? What did they say of the effect of their request? How typed? What other request did they make? How typed? Why did they say this? How typed? What did this prove? How typed? 

(10) What did Bro. R. perceive and ask? How typed? What response did they make to the request? How typed? What did he ask? How typed? What solemn assurance did they give? How typed? What did they acknowledge? How typed? What did they say prompted the main pilgrim warriors to arrange this matter? How typed? What did they then express? How typed? What did he acknowledge? How typed? What charge did he give the main warrior pilgrims? How typed? How did they respond? How typed? What did they say in acknowledgment of their appreciation of the mission? How typed? What did they do as to the mission? How typed? To what did they persuade these? How typed? What was the character of Bro. R.'s pertinent attitude? How did it express itself? How typed? How did he keep them? How typed? What did they have to do as to this situation? How typed? How comparatively were their graces of character? How typed? What had he done externally? How typed? What was the quantity of their Truth and arrangement powers? What examples show this? How typed? How was this symbolized and typed? What was Bro. R.'s estimate of them? How typed? What three movements and what one power did they have? How typed? What was the quality of their one power? How typed? 

(11) Wherein did antitypical Absalom continue? Amid what two experiences? How typed? What did they not then

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receive? How typed? To what did this revive them? How typed? Why? How typed? With what result? How typed? In connection with what was the first effort made? What did they then do? In connection with what? How typed? With what result? How typed? What did this prompt them to do? How typed? To what? How typed? How related to theirs? How typed? Who were being developed in it? How typed? What does this prove? Why? How proved? To what did they incite their supporters? How typed? How did these respond? How typed? In what spheres? By what kind of moves? Whom did this affect? How typed? To what? How typed? What did they demand? How typed? What were they told? How typed? What did antitypical Absalom lay before them? How typed? What comparison did they make? How typed? What alternative did they ask them to offer to Bro. R.? How typed? What was antitypical Joab's response? How typed? What was Bro. R.'s response? How typed? Antitypical Absalom's? How typed? What did Bro. R. make? How typed? 

(12) What after this did antitypical Absalom first do? Where? What examples illustrate this? How are these things typed? Secondly? Where? How typed? How did they act? How typed? How did they make themselves? How typed? As to whom? How typed? What did they express? How typed? What kind of an answer did they receive? How typed? How did they show themselves? How typed? Over what did they express sorrow? How typed? Thereupon what filled their hearts? How typed? What did brethren at times show them? How typed? What did they do to such? How typed? What did they express to them? How typed? What was their constant practice to such brethren? How typed? With what effect? What illustrates this? How typed? How many separate experiences marked their course? How typed? What copyist's error appears in this verse? What did Bro. R. prepare? What did he have A.E.W. do on it? For permission to do what did he ask Bro. R.? How typed? What reason did he give for the request? How typed? What was Bro. R.'s response? How typed? What did he then do? What did he do in secret? Among others, whom did he convince of this? What did they conclude to be the cure? What did he do with these and others? In pursuance of this what did A.H.M. do to the writer? With what result? What did others do? Especially where? What did E.C.H. do? How are these things typed? 

(13) What was the heart's attitude of certain ones toward the leaders' intention? How typed? What were they? In what did they join? Without what intention? How are these things typed? What proves them crown-losers? What did they forsake? Why? How typed? What did antitypical Absalom then do? How typed? What did they seek? Where? How typed? Whom did the sought ones include permanently? Temporarily? What did the conspiracy do? How typed? In what did its

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spread appear? Describe this Bible House event. What was the first result of this experience to A. E. W.? The second? The third? In what did the leaven so begun then result? What was the result of their courses in that meeting to W. E. V. and R. H. Hirsh? When did these and pertinent acts occur? What did God then do? What had God evidently done before? For what does that account? How proven? What did these events announce to Bro. R.? How typed? 

(14) What is typed by David's leaving and returning to Jerusalem? What proves that he had lost it? As a result what exhortation did he give? How typed? What danger threatened temporarily? What did he fear? How typed? What did the faithful promise? What case exemplifies this? How are these things typed? What then did Bro. R. do? How typed? What did he leave there? Why? How typed? What did he then do? How typed? Who accompanied him? How typed? Into what? How typed? Who were his supporters? How typed? What three sets acted as his advance guard? What was their class standing? How typed and proven? 

(15) To their leaders what did Bro. R. suggest? By what not? By what? How proven in a parallel? Who are examples of leaders in these three sets? How typed? To what did he exhort them? How typed? What two reasons did his acts and attitude suggest? How typed? What third reason? How typed? What thus spoke to the leaders and ledlings? How typed? At the same time what did he speak for them? How typed? Who returned answer? How typed? By what? How typed and proven in a parallel? What was the answer? How typed? Thereafter to what did he exhort? How? How typed? What was their response? How typed? With whom? How typed? What did the faithful show over the sifting? How typed? How did they act toward Bro. R.? Amid what? How typed? What did he do? How typed? Who did the same? How typed? Toward what condition? How typed? Who else did it? How typed? Ministering what? How typed? Until when did they not give it advancingly? How typed? What was done a little later? How typed? What did Bro. R. require of the crown-retaining priests? How typed? What hope did he express? How typed? What alternative was possible? How typed? What would be his attitude in such a case? How typed? 

(16) Who were the six main Little Flock leaders? What picture shows this? What office function did they exercise? To what did he call their attention? Whom did he require to go back to antitypical Jerusalem? To what representatives of it? How are these things typed? What did he tell them? How typed? What accordingly did they do? How typed? What did Bro. R. then do? How typed? In what three ways? How typed in each case? Who made the same symbolic journey? How typed? How did they make it? How typed? What tidings

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were brought to him? Who were some of these? How typed? What prayers did he make thereover? What did he attain through trialsome experiences? How typed? What did he there do? How typed? Who then came to him? In what condition? E.g., who? How typed? What did he tell them? How typed? What alternative in its various parts did he suggest? How typed in each part? What further assurance did he give them? How typed? What did he suggest that they send to these? Through whom would it be brought to him? How typed? What was the response of his confidants? How typed? What did the sifting leaders then do? How typed? 

(17) When did the next set of experiences set in? How typed? Who came to our Pastor? How typed? In what work? How typed? In general what did they bring him? In particular? How typed in each case? What did Bro. R. do as to this? How typed? What reply did they give in each case? How typed? Why was no mention made of the sweet hopes? What inquiry did he then put to them? How typed? What did they answer? How typed? In what hope? How typed? What did this answer induce Bro. R. to change in their favor? How typed? What was their response? How typed? 

(18) Among whom did he then come? How typed? What kind of opponents first came from among them? Who were some of these? Secondly? How typed and proved? What did these first do? How typed? Secondly? How typed? How did his own react to this? How typed? What third thing did they do? How typed? What two things did they call him? How typed in each case? What did they assert? How typed? With what else did they charge him? How typed? What form of punishment did they further allege came to him for his alleged misdeeds? How typed? What reason did they allege for it? How typed? Whom did this railing arouse? How typed? What did they demand to know? How typed? What did they offer to do? How typed? What did he disclaim? How typed? What did he say should be permitted? Why? How typed? Accordingly, what did he charge? To whom did he further speak? To what effect? As to three features of his reply? How typed in these three features? Accordingly, what did he counsel? How typed? Why? How typed? What did he add? How typed? As he and his continued on their way what three things did antitypical Shimei do? How typed in each case? How did they arrive at a condition and what was their experience there? How are these things typed? 

(19) Who came to the sphere of Bro. R's executiveship? How typed? What did Bro. R.'s secret friends do? What was antitypical Absalom's first answer thereto? How typed? What did they demand of these? How typed? What was their first answer? How typed? What did they do with this answer? How is this indicated? As what was it put? What was it? How typed? How did they still answer? How typed? What did

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they pledge? How typed? Convinced of their support, for what did the sifting leaders ask of their counselors? How typed? What did these answer? How typed? In what would the following of this advice result? In what would this result? How typed? What was accordingly done? How typed? What was then done? How were their counselors' advice regarded then? How typed? Who so regarded it? How typed? 

(20) What did these counselors further do to them? How typed? What was their advice? How typed? How did they think they would find him? How typed? What do to him? How typed? What do to his supporters? How typed? What then do? How typed? With what result? How typed? With what effect on his supporters? How typed? To what extent? How typed? In what would this result? How typed? 

(21) How did this advice strike all? How typed? What more did the sifting leaders desire? How typed? What did they tell these? How typed? What did they ask these first? Second? How typed in each case? What and how did they speak of the advice? How typed? What four objections to that advice did he give from the standpoint of Bro. R. and his warriors? How typed in each case? What objection did they offer against the advice from the standpoint of the sifters' present supporters? How typed? Why did they urge this consideration? What did they then first advise? How typed? Why? How typed? Second? How typed? Why such advice? How typed? What did they advise on the manner of ordering the battle itself? How typed? With what result? How typed? Against what condition did they offer the last part of their advice? How typed? What was this advice? How typed? Who were affected by this advice? How typed? What did they vote? How typed? Who arranged to defeat the advice? Why? How typed? 

(22) What did antitypical Hushai then do? How typed? What two counsels did they give with this report? How typed in each case? Why such counsels? How typed? Beside what did the special representatives of the chief priests take their position? For what purpose? How typed? Avoiding what? How typed? Through whom was the news made known to them? How typed? What did these do with the message? How typed? What did the sifters do as to this? What did one of the others do? How typed? What did the messengers do? How typed? How? How typed? What was among them? How typed? For what did they use it? How typed? What did helpers of these do? How typed? What did they then do? How typed? With what effect? How typed? Who came to these? Seeking what? How typed? What did the helpers tell them? How typed? What was the character of their investigations? How typed? What did they then do? Thereupon what occurred? How typed? What did they urge? How typed? What resulted? By whom? How typed? With what effect? How typed? 

(23) What did the sifters' councilors perceive? With what

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effect? How typed? By what supported? How typed? What did they do? How typed? Here what did they do first? How typed? Then what? How typed? What memory of themselves did they leave? How typed? On what two general sets of Truth did Bro. R. begin his campaign? What particular ones in each set? How typed? How did the sifting leaders and supporters react thereto? Whom did they put to the fore in their ranks? How typed? Instead of whom? How typed? What were their qualities? How typed? On what did the sifting leaders and their supporters take their position? How typed? After Bro. R. took his position what three kinds of helpers gathered to him? What were the characteristics of each kind? How typed in each kind? What three kinds of helps did they bring? How typed? What kinds of doctrinal food did they bring? How typed and proved? Ethical food? How typed in each case? How did the three classes of Truth servants reason? How typed? 

(24) How did Bro. R. describe his controversialist helpers? How typed? What did he appoint? Over what? How typed? Whom did the pilgrims have as their controversialist leaders? How typed? The auxiliary pilgrims? How typed? The elders? How typed? In what capacity was Bro. R. set on entering the controversy? How typed? What did the brethren do thereover? How typed? What did they give as their reason? How typed? How as executive was he to help? How typed? How did he react thereto? What did he then do as executive? How typed? What charge did he give? To whom? How typed? How was it that all controversialists heard it? How typed? What did all do? How typed? Among whom was the controversy waged? How typed? What was its outcome? How typed? How? How typed? Of whom in great numbers? How typed? What was the compass of the controversy? What subjects did it cover? How typed? Who made more havoc? Than whom? How typed? With whom did the sifting leaders strive? How typed? Supported by what? How typed? With whom did the three sifting leaders come respectively in contact? How typed? As parts of what? How typed and proved? With what result? How typed? What two things resulted from this? How typed in each case? How were they left? How typed? 

(25) What did observing brethren note? How typed? Whom did they inform of it? How typed? What astounded these? How typed? What two things did these tell them? How typed in each case? What did the observers answer? How typed? What reason did they give for their view? How typed? What second reason did they give for their course? How typed? Third? How typed? Fourth? How typed? What did these pilgrims declare? How typed? With what did they arm themselves? How typed? How did they use these? With what effect? How typed? In what condition did they find these? How typed? What were their special helpers? How typed

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and proven? What did these do? How typed? What did antitypical Joab then do? How typed? With what result? How typed? What did Truth warriors pertinently do first? How typed? Secondly? How typed? What was the effect on the less faithful? How typed? What had the sifting leaders erected? Where? How typed? Alleging what reason? How typed? What did they give it? How typed? Until when has it remained? How typed? 

(26) What was requested? By whom? How typed? What response was made? Why? How typed? With what promise? How typed? When not? How typed? What did they then offer to do? How typed? What response was made? How? What did they then do? How are these things typed? What was repeated? By whom? How typed? What again was the answer? How typed? What was done a third time? How typed? What was the response? How typed? What did these messengers do? How typed? How did they do compared with the other messengers? How typed? What did Bro. R. take? How typed? What did observers do? How typed? What did they then do? How typed? What did they note? How typed? Thereupon what did they do? How typed? What did he answer? How typed? What did the messengers do? How typed? What did the watchers further note? How typed? What did they do about it? How typed? What did Bro. R. say? How typed? 

(27) What thereafter did the watchers announce? How typed? What was Bro. R.'s reply? How typed? What did they announce? How typed? What did they show? How typed? What did they give? How typed? What did Bro. R. ask? How typed? What answer was made? How typed? What charge did Bro. R. give? How typed? What was done according to the charge? How typed? What messengers then came? How typed? With what? How typed? How did it compare in substance and spirit with those of the first messengers? How typed? What did Bro. R. immediately ask? How typed? What reply in content and spirit was made? How typed? What was its first effect on Bro. R.? How typed? Its second effect? How typed? How did he express it as to E. C. H.? Where? What did he know of the meaning of this news? What did he express of it? Where and when? How typed? What did he even wish? How typed? Who was told of his deep grief? How typed? How did it affect the people? How typed? When? How typed? How did they, therefore, act? When? How typed? 

(28) What did Bro. R. hide? How typed? While doing what? How typed? What resulted? How typed? What did they tell him? How typed? What had their victory done for him? His movements? Powers? Arrangements? Organizations? How typed in each case? How had he showed his supporters? How typed in each case? What things did they say his course proved? How typed? What two things did they

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then say they saw? How typed in each case? How did they say in these circumstances would he have felt? How typed? What did they urge? How typed? What solemn assurance did they give him? How typed? What kind of a calamity would that mean to him? How typed? How did this speech affect him? How typed? What was done as to his pertinent act? How typed? With what effect? How typed? What had the measurably unfaithful done? How typed? What prevailed in Truth circles? How typed? Anent what three facts? How typed in each case? What had they done to the sifting leaders? How typed? What did they now see of them? How typed? What did they advise? How typed? What pertinent thing did Bro. R. do? How typed? As to what? How typed? What reason did he give for their favorable response? How typed? what two reasons did he give for their compliance? How typed? What intention did he solemnly express? How typed? What was the first effect of his messages? How typed? The second? How typed? 

(29) By what did he begin to effect his restoration? How typed? How did the faithful respond? How typed? As preparatory to what? How typed? Why was he unpopular with the public? What did this move the faithful to do? As what? How typed? What did righting him with the public naturally occasion first? How typed? Accompanied by whom? How typed? Secondly? How typed? Whom did antitypical Ziba bring first? How typed? Secondly? How typed and shown of both classes? How did they do as to Bro. R.? How typed? What instrumentalities were made available to help? For what three things? How typed? For what purpose? How typed? What did antitypical Shimei do in this connection? How typed? How did they express themselves? How typed? When was the wrong done? How typed? What did they then ask? How typed? What did they continue? How typed? To what fact did they call attention? How typed? Why did they come? How typed? 

(30) What demand did the main controversialist auxiliary pilgrims make? How typed? By what? How typed? What did Bro. R. disclaim? How typed? Why? How typed? What did he declare? How typed? How was this decision made? What assurance did he solemnly give? How typed? Who next came for Bro. R.'s restoration? How typed? What three things had he neglected? How typed in each case? From when to when? How typed? Thereafter what did Bro. R. ask him? How typed? What did he untruthfully do? How typed? What did he allege? How typed? Why did he do this? How typed? What did they continue to do? How typed? To what did they commit themselves? How typed? What did they recognize? How typed? In whose favor? How typed? Despite this, what had Bro. R. done for them? How typed? What did they disclaim? How typed? What did Bro. R. have them cease? How typed? What did he decide as to their and 

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antitypical Ziba's share in their work? How typed? Of what was Mephibosheth an illustration and type? What kind of a spirit did they show? How typed? What reason did they give for this? How typed? 

(31) What was the condition of the elders? How typed? What did they do? How typed? What did they do with Bro. R.? How typed? In what did they assist? How typed? What attribute did they have? How typed and proven? What had they suggested? In what did some of them appear? E.g.? How are these things typed? What did their wisdom prove? How typed? With what result? How typed? What first would soon leave them? How typed? Secondly? How typed? Why did they say these things? How typed? Of what did they first express willingness? How typed? Secondly? How typed? For what did they, therefore, first plead? How typed? Secondly? How typed? What did they suggest? How typed? With what measure? How typed? To what did Bro. R. first agree? How typed? Secondly? How typed? Thirdly? How typed? What did the Truth people finally do? How typed? As this unpopularity began to cease what did Bro. R. do? How typed? 

(32) What did Bro. R. then do? How typed? With whom? How typed? Who in entirety cooperated with him therein? How typed? Who in part? What did the latter do? How typed? What did they allege? How typed? What did the faithful answer? How typed? Of what was this a delicate reminder? From this what did they reason? How typed? What did they first truly assert? How typed? Secondly? How typed? What claim did the measurably faithful first make? What kind of a claim was this? How are these things typed and proven? Secondly? Wherein? How typed? Whose contention was more acute? How typed? 

(33) What were not at an end? Who then began trouble? How typed? Over what were they filled with nausea? Why? How typed? Akin with whom? How typed? What did they start? How typed? What did they advocate? How typed? With what effect? How typed? Adhering to whom? How typed? How did the faithful react thereto? From and to what? How typed? What then set in for Bro. R.? How typed? What did he do thereafter? How typed? How did he act toward them positively? How typed? Negatively? How typed? Whom did he commission? How typed? To do what? How typed? How? How typed? Requiring harmony on what? How typed? What did they undertake? How typed? In what did their indolence result? How typed? Against whose requirement? How typed? To and of whom did Bro. R. speak? How typed? What did he say? How typed? What commission did he give to the main controversialist auxiliary pilgrims? How typed? To prevent what first? How typed? Secondly? How typed? Who first followed these? How typed? Secondly? How typed? Thirdly? How typed? Fourthly? How typed' 

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From what? How typed? After whom? How typed? 

(34) With what were they occupied? How typed? At what was antitypical Amasa engaged? How typed? What did antitypical Joab then do? How typed and proved wrong? With what did they arm themselves? How typed? What occurred to their discourses? How typed? How did they greet antitypical Amasa? What was antitypical Amasa's attitude and lack of observation at meeting his predecessor? How typed? What did the latter do? How typed? With what effect? How typed? What did he not repeat? What did they then do? How typed? What did certain of their supporters do? How typed? Whom did they encourage? How typed? To what? How typed? What did the ruined leaders do? With what effect? How typed? What did their plight evoke and effect? How typed? How did this affect the watchers? How typed? Unto what? How typed? What did they then do? In summary, what did they do? With what result? How typed? Against whom? How typed? Where did antitypical Joab go? How typed? What did they arouse? Even whom at first? How typed? Secondly? How typed? Thirdly? How typed? What did the pursuers finally do? Among whom? How were they treated by the that-Servant deniers? How are these things typed? What did they put forth? How typed? How did they shield their co-warriors? What else did they do? How are these things typed? Why? How typed? 

(35) Who were in the infested ecclesias? What did these do? How are these things typed? What did they desire? How typed? What was the response? How typed? What were they asked? How typed? What was their answer? What were they then asked? How typed? What did they answer? How typed? What was respectfully asked? How typed? What were they then told? Of what did the petitioners assure them? How typed? What did the ecclesia's decision effect? How treated? What further assurance did they give? How typed? What question did they first ask? How typed? Secondly? How typed? What did antitypical Joab do as to the charge first? How? How typed? What charge did they deny? How typed? What did they repeat? How typed? What did they then state? What was it? How typed in the various details given? What did they add? How typed? What did the petitioners reply? How typed? What did they then do? How? How typed? With what result? To whose satisfaction? How are these things typed? What was then given? How typed? What then occurred? What did antitypical Joab then do? How typed? What will not be done with vs. 23-26? Why? 

(36) What was Bro. R. made in 1876? In 1879? In what? During those three years what practically did not become due? How typed? What did this move him to do? How typed? From this what did he gather first? How typed? Secondly? How typed? What did this move him to study? How typed? What

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in thought did he do with them? How typed? What have these been throughout the Age and the Harvest? How typed and proved? For whom did antitypical Saul have zeal? How typed? What did they withhold of good and inflict of evil as to these? How typed? What did Bro. R., after continued meditation over them, do as to them? How typed? Why so? How typed? To what end? How typed? What did they not demand? How typed? What was not seemly in their sight? How typed? What did this answer move him to do? How typed? How did they make known their thought to Bro. R.? What was it? How typed? Through what was this done to them? How typed? With what result? How typed? What did their condition request of Bro. R.? How typed? For what purpose? How typed? Where? How typed? What had God chosen and qualified them there to do? How typed? To what decision did Bro. R. come? Whom did he exclude therefrom? How typed? Why? How typed? What will enable us to see what classes were meant? From what? 

(37) Of what is eternal torment the product? Who types the two doctrines? What is the proof of this as implied in the names' meanings? What were the two products of the crown-lost leaders and these two doctrines? How typed in each case? What power was had in the spirit of these two errors? How typed? By whom produced? Who was its symbolic husband? What five classes did they produce? How typed? By his teachings what did Bro. R. do with these seven classes? How typed? What did these do with them? Where? How typed? What happened to them? How typed? When did these refutations begin? Before what? How typed and proved by facts? When was the antitypical barley harvest? The beginning here referred to? What did this fact, as well as the connected facts, bring to light? What did antitypical Rizpah exercise for itself in its defenders? How typed? On what? How typed? How long? How typed and proven? What in its defenders did it do all this time? Against what two groups of attackers? How typed in each case? What was Bro. R. told? How typed? What did he take? How typed? From whom? What had the Modernists done to these? How typed? In what condition? How typed? After what? How typed? What did he cause as to their memorials and those of the seven above-mentioned classes? How typed? Into what did he and his cooperators put them? How typed? How related in spirit? How typed? Whose memorials were they? How typed? In what kind of a position? How typed? Among whom? How typed? What disposal was made as to these arrangements? How typed? In what did this result? When did this advantage set in? In connection with what? 

(38) What sections have previously been treated? What section will here be briefly treated? What does it give us? How and in what made? How typed? What did he do in the toga scene in his Pullman compartment? How typed? What

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did God do with him? How typed? Make him? How typed? What was given through him? How typed? What did He do through him? How typed? How did He charge him to function? How typed? To give what? How typed? At what? How typed? How shining? How typed? Producing what? How typed? By what kind of light? How typed? What would none of his own have? How typed? Despite this, what did he possess? How typed? With what qualities? What was his greatest desire? How typed? Despite what? How typed? What will be done to all revolutionistic leaders? How typed? Why? How typed? Who would deal with them and how must he be? How typed? What do? How typed? What will the destructive Word do to them? How typed? Under what circumstances was the antitype of vs. 1-7 made? 

(39) Against whom did God's displeasure work? How typed? Why? How typed? What and who were charged by Bro. R.? How typed? Why this? How typed? What did antitypical Joab express? How typed? To whose knowledge? How typed? With what first remonstrance did they object? How typed? Second? How typed? What reason did they give for their objection? How typed? Who prevailed in this debate? How typed? With what result? How typed? What is here to be noted? What does this type? How was it completed as to time number? What does this type negatively and positively? In what particular form of that flesh? How is the whole work of this describing typed? How do we account for the differences in the figures of 9; and ;5? So understood, what is the antitype? Who were not described? How typed? How were these as to number? How typed? What did antitypical Joab not finish? How typed? Why not? How typed? What was not done with this description? How typed? What is expressly told us? How typed in each case? Partly for what reason? What did Bro. R.'s conscience do to him? How typed? Why? How typed? What came upon his people? How typed? 

(40) What did he make? How typed? What did he meekly ask? How typed? What did he now recognize it to be? How typed? How long thereafter was God in taking action? After what event? How typed? With whom did He begin it? How typed? Of whom did antitypical Gad consist? What did God give these or some of these? How typed? What did He not give to any single one of these? Who got part of the revelation? What part of it was given the writer? What is unknown to him? What else is unknown to him? Very likely how much of it was revealed to Bro. R. as a prophetic student? As distinct from what? What was commanded to be offered in type and antitype? What did antitypical Gad do? How typed? What did they tell him to do? What copyist's mistake is to be corrected? According to what? What were the three things from which to choose one? How typed in each case? What did they tell Bro. R.? After what? How typed? Into what did this put him? How typed? What two

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considerations prompted him to choose the third? How typed? 

(41) How long was the execution of the punishment delayed? How typed? What form did it take? How long did it last? How typed? What was done by it throughout Truth circles? How typed and explained and proven? Who are ignored in this picture? How is it that God is said to have sent contradictionism? How typed and proved? What did it do for awhile? Where? How typed? What set in from about the middle of 1909 to that of 1910? What set in at the latter time? How typed? What does this do with the two accounts? As this was about to set in, what did the Lord give the writer? What did the statement in Num. 16:41-50 do to him? Despite brain exhaustion, what did he write first? Secondly? Where typed? What did he then do? Why? What hindrance was made in vain? How did this affect Bro. R.? What did he do with an abstract of it later? By these events what did God begin to do? Why? How typed? With what negative and positive result? How typed? When did this threat set in? How typed? What came to Bro. R.'s view? How typed? What two things did it threaten? How typed in each case? Holding what? How typed? Threatening whom? How typed? How did Bro. R. and the other leaders feel over the condition? How typed? How were they affected? How typed? What did he confess positively and negatively? How typed? Who did he say did not the wrong? How typed? What desire did he express? How typed? And whom spared? How typed? 

(42) What did antitypical Gad, through at least two of their members, counsel? How type? For what? How typed? How did Bro. R. respond? How typed? By whom was this plague seen? When? How typed? Into how many groups was Israel then divided? What were they? How typed? What did they seek? How typed? Why? How typed? Of what did they take note? How typed? What did they have? How? What doing? How typed? What did they desire? How typed? What did Bro. R. answer? How typed? At what price? How typed? For what purpose? How typed? Thereupon what did the Jews royally offer? How typed? What did they wish? How typed? What did Bro. R. do? Why? How typed? What one reason did he give? How typed? For this service what did he give on his part? How typed? Why in the interest of the fallen unjustified? How typed and proven? What did he and the Church do? How typed and proven? What facts prove this a partial work? How was this service done? How typed? To what did he arouse the Church? How typed? What did God manifest? How typed? In fulfilment of what was it made? How typed? How were these prayers and sacrifices answered? How typed? What resulted? How typed? What did he see? E.g., what else did he see? What did he continue? How typed? Previously what had the Parousiac Church worked? How typed? What could not Bro. R. then take up? Why? How typed? What did he consider of that sphere of service? How typed?