Epiphany Truth Examiner


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1 Chron. 22:2—29:30; 1 Kings 1:1—2:11


IN THE citations under our subject we find the last days of David described, which from the standpoint of the small antitypical David type our Pastor's last days. His last days with but few exceptions were filled with arranging matters for Epiphany conditions. Apparently he did not see with the clearness with which we, looking back to those days now, with the bright shining of the Epiphany, can see them; yet God used him to make such arrangements; for they had to do with the preparations for the separation of the Little Flock (Elijah), on the one hand, and the Great Company and Youthful Worthies (Elisha) and the second smiting of Jordan with its implication, on the other hand. Such preparations are also seen in his arranging for J. to undertake, not only pilgrim work in Britain, but also to handle the trouble in the London Bethel and Tabernacle. Without our Pastor perhaps understanding the full import of this arrangement, it implied, first, that J. was to have charge as Jesus' special representative of the priestly work of dealing with Azazel's Goat and the antitypical Lepers, in a word, was to be the Epiphany executive and messenger. It implied, secondly, that he was under Jesus to supervise the erection of the Epiphany temple and, thirdly, have charge of the Levites' work; for the last six months of our Pastor's life were largely devoted to arranging for the second smiting of Jordan and re-arranging the work and workers at the Brooklyn Bethel and afield. All of these works were in reality the laying down of 

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the foundations of the Epiphany work and workers. How much of this he understood we do not clearly know; but we do know that he knew that he was the small antitype of David, as the Christ in the flesh is the large antitype of David, and therefore in a general way he understood the antitypes of David's last days. He, of course, would not tell the brethren such details, as he knew that they were as individuals to walk by faith and not by sight in trialsome experiences. But the Lord was abundantly able to use him, whether he was conscious or not of such detailed use, to fulfill the involved antitypes. In view of many statements in the Scriptures to be here studied we opine that he understood the general implications of the foresaid things. 

(2) With these preliminaries we are ready to study the details. Bro. Russell, to whom we will refer from now on as Bro. R., recognized the connection between his work on Zionism (1 Chro. 22:1) and the Epiphany temple, since he knew that Israel's conversion would provide one of the main parts of the Epiphany Camp; hence, firstly (v. 2), he did among God's people a work preparatory to building that Camp, i.e., severed antitypical Israelites from mere Campers (gather … strangers), which was done through the first smiting of the Jordan and in preparing for the second. Thus in the Zionism work of 2 Sam. 24 and 1 Chro. 21 and in separating the strangers from real antitypical Israel he did the beginning of developing the tribe of Judah of the Epiphany Camp Covenant-believing fleshly Israelites and loyal faith-justified ones. Moreover, by his arranging for the work and workers of Jordan's Second Smiting, he arranged for the crown-losers to hew away from one another, and especially from Little Flock members' characteristics unfit for them to have (masons to hew wrought stones … house of God). He made strong arrangements for those through whom new ones could enter the courts, to hold such helpers together (iron … nails … gates, v. 3), as he also taught much all-sidedly tentative 

David's Last Days—Type and Antitype. 


justification (brass in abundance without weight), and detailedly distinguished vitalized justification from it (cedar trees in abundance, v. 4); for Protestants (Zidonians) and Romanists (they of Tyre) provided abundant numbers of vitalizedly justified ones, e.g., antitypical Lot with his daughters, who in vast numbers were in Bro. R.'s last days coming into the Truth (much … David). His acts said that J. was too immature and weak to provide the materials for the Epiphany temple (Solomon … young and tender, v. 5); for the Epiphany temple was to be erected on a very fine scale (house … exceeding magnifical), since it was to be had in honor (fame) and reverence (glory) throughout the Epiphany sphere of work, which would cover the sphere now filled by the nominal church, inasmuch as it would be the religious center of professed Christians during and after Armageddon (throughout all countries). Hence Bro. R. in his last days made great preparations therefore (prepared abundantly before his death). 

(3) Bro. R.'s call for, and charge to J. to erect the Epiphany temple was mainly by acts, not so much by words (called for Solomon … charged … house … God of Israel, v. 6). In May, 1916, he called J. to himself and said this to him: "I have some good news to tell you: You have been promoted. I gave word to Bro. Sturgeon [who then had charge of the pilgrim work] not to send you to small churches, but to send you to large churches only." The following are the main acts whereby Bro. R. gave him this charge: (1) He caused him to visit only the larger churches; (2) that summer, next to himself, sent him to more conventions than any other pilgrim; and gave him there more, and more important discourses than any other pilgrim, e.g., had him act as chairman at three of that summer's conventions, and, though he was present at the service, had him deliver the baptismal talk at the Newport Convention—a thing that, if he were present, so far as we know, he never had anyone else than himself 

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do, and had him deliver eight talks at the Newport Convention and eight at the Norfolk Convention, more than he had arranged for himself; (3) had him introduce the Pastoral Work in cooperation with Sr. Genevieve Sanford at conventions and in the main churches; (4) had a special trip arranged for him to seek to heal divisions in six classes; (5) arranged for him to have a specially large number of public meetings and for two sisters to do the follow-up work after them; (6) arranged for him to come a long way from his pilgrim appointments to the New York Temple to take part in a series of talks opened by himself on Justification, continued by Bros. Rockwell on Consecration, J. on Glorification and MacMillan on Restitution, and concluded by Bro. Sturgeon on the Chart in several talks; and (7) by arranging for J. to handle the London Bethel and Tabernacle situation he, as God's agent therefore, arranged for him to do what was supervising under Jesus the work toward Azazel's Goat, i.e., arranged for J. to become the small Solomon. 

(4) As to point (6), at the time J. did not think that anything significant was implied in these five speakers' taking their part in this series; but after the Lord opened his eyes to see Epiphany conditions he was struck by the later uses of all five of them with the thought that the Lord by the five speakers, their order and their subjects, was giving something significant for the Epiphany; for in the order and subjects of each of these five speakers the Lord shadowed forth, first, the five leaders for the Epiphany: (1) Bro. R., the Little Flock leader for the Little Flock; (2) Bro. Rockwell, the Gershonite leader; (3) J., the Little Flock leader for the Great Company and Youthful Worthies; (4) Bro. MacMillan, the Merarite leader; and (5) Bro. Sturgeon, the Kohathite leader; second, their Epiphany work: Bro. R. as chief naturally came first and naturally spoke on justification, as fundamental to all other Christian teachings and experiences. The leaders of the three Levite groups took part in the order of the 

David's Last Days—Type and Antitype. 


births of the types and antitypes: Gershon, first-born; Merari, second-born; and Kohath, third-born. To this agree their subjects; for the highest work of the antitypical Gershonites is to lead people to consecration; the chief work of the antitypical Merarites is to proclaim the kingdom, i.e., restitution; and the chief work of the antitypical Kohathites is to defend the teachings of God's plan; while J.'s position in that series between the Gershonite and Merarite leaders implies that his main Epiphany work is with the antitypical Gershonites and Merarites (Num. 4:28, 33; 7:6-8), but not exclusively so, as is implied by Bro. Sturgeon coming after him in that series; for he had a charge toward all the Epiphany Levites (Ex. 38:21), while his subject, The Glorification of the Church, represents the highest work that the Lord has given him for the Epiphany: the declaration of the Church's glorification after its sufferings sacrificially are completed, which he will do when writing on Revelation, his last general work on earth. It is peculiarly significant that all three of these Levite leaders were displaced by selfishly ambitious rivals: Bro. Rockwell by Bro. Hoskins; Bro. MacMillan by J.F.R.; and Bro. Sturgeon by Bro. Ritchie, then by Bro. Olson and finally by Bro. Hirsh. It will be noted that some of the seven acts of Bro. R. mentioned above merely brought J. to the fore in special prominence to stress his future office, even as Moses brought Joshua to the fore to stress his future office, while others of the seven actually gave him the office of the Epiphany messenger. 

(5) Bro. R. by his acts told J. that it had been his intention to organize the Church in its several parts (in my mind to build a house unto … my God, v. 7); but God forbade his so organizing the Church, since his mission was to lead the Church in external controversies (word … shed blood abundantly … not build, v. 8); moreover, He also forbade it, because until the separation of the Church into its classes this work was out of order for the Gospel Age, but would be done 

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when such separation was in operation by one of Bro. R.'s symbolic sons, who would be faithful in that [the Epiphany] work (1 Chro. 17:4-15). This son is J. (son, v. 9), who would be in peace, so far as controversies with God's nominal people are concerned (man of rest … give him rest from all his enemies round about); for his debates have been with revolutionists among God's real people. Hence he would be at peace in his work, so far as concerns the nominal people of God (name shall be Solomon, peaceable). In the constructive work that J. has done and will do there has been and will be peace among God's people (peace and quietness unto Israel). The Lord gave Bro. R. to know that J. under Jesus would supervise the work of arranging God's people in their separate classes and in their Epiphany work, which knowledge He probably gave him through this very type (build an house for my name, v. 10), as He also gave him to know that J., like all other star-members, would be faithful as a son and servant of God (my son … his father) until his work would be done (throne … for ever). By telling J. to do in Britain the work of handling what proved to be the conspiracy of H. J. Shearn and Wm. Crawford in Great Company manifestation and by wishing him the Lord's blessing he really told J. to build the Epiphany temple and wished him God's blessing therein (Lord be with thee … build the house, v. 11). This he said, because God had in some way indicated to him that J. was the Lord's selection for that work (he hath said of thee). His desire expressed to J. was that the Lord would give him the knowledge and discernment needed for the work (give thee wisdom and understanding, v. 12) and thereby charge him as to his work toward God's Epiphany people (charge concerning Israel), that thus he might fulfill his office according to God's Word (keep the law). He assured him that if he would obey Jesus' word in his office relations to God's people (heed to fulfill … Moses … Israel, v. 13) God would prosper his work (prosper).

David's Last Days—Type and Antitype. 


Then he exhorted J. to be efficient and courageous (be strong … dread not). 

(6) Bro. R. also assured J. that amid his trialsome experiences he had prepared for the Epiphany temple Divine Truth on the Christ as being 144,000 members, on Jehovah's name as to His character as Architect and on the Millennium as the period when the Christ will bless the world (prepared for the house … hundred thousand talents of gold, v. 14). The 100,000 talents of gold would symbolize such Millennial blessings, which we can see by using 10, one of the temple's key numbers (18, 10 and 5), as a divisor: 100,000 ÷ (10x10) = 1,000; and 1,000,000 talents of silver symbolize the same thing: 1,000,000 ÷ (10x10x10) = 1,000. By weight 100,000 talents of gold are 360,000,000 shekels; and 360,000,000 ÷ (10x10) ÷ (5x5) = 144,000. By value 100,000 talents of gold are 300,000,000 shekels, which ÷ (10x10x10x10x10) ÷ 2 = 1,500 = 10 (Yod) x5 (He) x6 (Vav) x5 (He) = Jehovah, which gives us Jehovah's name twice in a talent of gold value =3,000 shekels, and 200,000 times in the 100,000 gold talents. As to weight 1,000,000 talents of silver are 3,600,000,000 shekels. 3,600,000,000 ÷ (10x10x10) ÷ (5x5) = 144,000. As to value 1,000,000 talents of silver are 3,000,000,000 shekels. 3,000,000,000 ÷ (10x10x10x10x10x10) ÷ 2 = 1500 = 10 (Yod) x5 (He) x6 (Vav) x5 (He). Hence in the silver talent we have God's name twice and in 1,000,000 silver talents 2,000,000 times, as the temple's Architect. Silver's typical use as Truth always honors God's character here as Architect. Furthermore, Bro. R. assured J. that he had by his teachings provided tentatively justified humanity (brass) for the Epiphany temple and also strong connectives (iron) in very great abundance (without weight … abundance); so also vitalizedly justified humanity (timber) and new creatures (stone). And he indicated that J. might supply more of such symbolic gold, silver, brass, iron, timber and stone (add thereto). He told J. these things by 

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word of mouth directly and indirectly by his writings. By his pointing out to J. the trials that come, especially from brethren, he indicated that there would be such as would hew away (hewers, v. 15) at the faults of the flesh (timber) and the immaturities of the new creatures (stone), as there would be helpers in constructing truths related to the various appurtenances of the Epiphany temple (cunning men … work). Again assuring J. of unlimited abundance (no number, v. 16) of Divine Truth (gold and silver), of tentatively justified ones (brass) and strong connectives (iron), Bro. R. encouraged J. to zealous activity as to the Epiphany temple (be doing), and wished him the Divine blessing (the Lord be with thee). 

(7) By encouraging the leaders to take part in what proved to be the second smiting of Jordan, by putting the workers at Bethel and afield into positions in which they would have Epiphany work to do and by exhorting them orally and in writing, especially in his will, to faithfulness, Bro. R. exhorted them to what was actually assisting J. in his Epiphany work (princes … help Solomon, v. 17). In so doing he pointed out that they had God's favor (Is not … God with you? v. 18); that He had made them victorious in their controversies with Babylon (rest on every side), since He had subdued them under Bro. R.'s power (given the inhabitants … mine hand); and that the Truth and its Spirit (land), dispossessed of error and its spirit, was in the Lord's and His people's possession (subdued … Lord … his people). Therefore, he exhorted the leaders to set their affections, wills and beings (set your heart … soul, v. 19) to the good work of carrying out their consecration (seek the Lord). Then he aroused them to participate in the second smiting of Jordan and such subsequent work as God would order done, which implicitly meant building the Epiphany temple (arise … build ye the sanctuary), and do it in order to provide a place where the due Truth might lodge, as well as the doctrinal, refutative, corrective 

David's Last Days—Type and Antitype. 


and ethical truths, in the Epiphany temple (bring ark … holy vessels … house built), where God's glorious character might be set forth unto His praise (to the name of the Lord). Thus toward the end of his stewardship (old and full of days, 1 Chron. 23:1) Bro. R. arranged matters as to the subsequent work in ways that put such work, the Epiphany work, into J.'s charge (made Solomon his son king), and thus gave him charge of the work of God's people in the Epiphany. 

(8) The closing days of David's reign were occupied in his preparations for the building of the temple and in ordering the priests and Levites for their temple services (1 Chron. 22—29). But this is not so stated as to the ordering of the 12 captains and their 12 courses. The facts prove that these 12 captains and their 12 courses operated long before, e.g., Asahel, the captain of the fourth army course (1 Chron. 27:7), was killed more than 33 years before David's death; for this occurred before David reigned in Jerusalem, where he reigned 33 years, i.e., sometime during the seven years when he reigned at Hebron (2 Sam. 2:23; 1 Chron. 29:27). Accordingly, David's so ordering temple matters types Bro. R.'s ordering matters as to the antitypical priests and Levites for the Epiphany temple service. Accordingly, beginning in the Spring of 1916, the antitypical ordering set in, among other ways, in Bro. R.'s making lists of the brethren according to talents, etc., to assemble them for the second smiting of Jordan (gathered all princes … priests and Levites, v. 2; Z '16, 141, 4-6). It also took place in their assembling in very many conventions, where preparations for Jordan's smiting occurred. Let us remember that the viewpoint of priests and Levites in the Samuels, Kings, Chronicles and later Old Testament books is not that of the tabernacle picture; for in such books priests and Levites are used to type the prominent and subordinate servants of God respectively. The subordinate servants of God (Levites, v. 3) were described as to their talents, experiences, sufferings for the Truth

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only if mature (numbered … thirty years upward). These descriptions were on the cards that they sent in to Bro. R., according to the call issued in Z '16, 141, 1-7 (number by their polls). Very many brethren responded to these calls (thirty and eight thousand). The majority of these were unofficial brethren, who were to serve unofficially in the temple (twenty and four thousand … work … house, v. 4). A goodly number were less prominent pilgrims, auxiliary pilgrims, discoursing elders (officers and judges). Some were colporteurs, sharpshooters, volunteers, newspaper workers and public meeting advertisers (porters, v. 5). And some were Berean lesson teachers, pastoral work teachers, Bible passage interpreters and discourse dispensers (praised … instruments … David). Bro. R. so arranged these as to make them come into their proper Epiphany groups (David divided … sons of Levi, v. 6). 

(9) Hence during the division time in the Epiphany they formed Levites: (1) who failed to get control of Bro. R.'s three corporations (Gershon), (2) who got control of his three corporations (Merari) and (3) who do not have corporations to control their work (Kohath). The two main Gershonite families in David's time were: (1) Laadan (corresponding to the Libnites of Moses' time; Laadan, v. 7), who types the non-American, especially the British Empire's antitypical Gershonites, and (2) Shimei (corresponding to the Shimites of Moses' time; Shimei), who type especially American antitypical Gershonites. The antitypical Laadanites were divided into three main groups: (1) The Bible Students Committeeites (Jehiel, v. 8), (2) The Old Pathites (Zetham) and (3) The Berean Bible Students (of Australia; Joel). (In v. 9, instead of Shimei, who was not a Laadanite, but a Shimite, please put the name Jehiel, from v. 8). Accordingly, the Bible Students Committeeites formed into three groups: (1) Shearnites (Shelomith, v. 9), (2) Madras Bible Students (of India; Haziel) and certain Canadian Bible Students loosely connected with the B.S.C. 

David's Last Days—Type and Antitype. 


of Britain (Haran). The American Gershonites, Shimites (sons of Shimei, v. 10), have become four groups: (1) Pebeiites (Jahath), (2) Dawnites (Zina), (3) Watchers of the Morningites (Jeush) and (4) those who disapproved of the controlling radical wing of the P. B. I., yet for awhile remained with them (Beriah). Of these the Pebeiites were chief (Jahath, chief, v. 11) and the Dawnites were next to them (Zizah, or Zina, the second). The third and fourth divisions of the Shimites are very few in number (not many sons) and they have amalgamated into one group (in one reckoning … father's house). The Lord caused Bro. R. so to arrange certain brethren more faithful than the antitypical Gershonites and Merarites as to make them Epiphany Kohathites (Kohath, v. 12). These divided into four groups: (1) the most faithful of the Kohathites (Amram), (2) the Olsonites (Izhar), (3) Ritchieites (Hebron) and (4) Sturgeonites (Uzziel). From the Christ Class (Amram, not Amramites, v. 13) has come the World's High Priest (Aaron) and the World's Mediator (Moses). The Church's High Priest has been given to do the sacrificial service acceptably (sanctify … burn incense … minister), His members cooperating therein, all constituting the World's High Priest (he and his sons). 

(10) The typical Amramites as Levites first appear in Moses' sons (Moses … sons … tribe of Levi, v. 14). They became of two classes: (1) Hirshites (Gershom, v. 15) and (2) Kittingerites (Eliezer). Of the Hirshites (Gershom, v. 16; sons of Amram, 24:20) the Jersey City Amramites were chief (Shebuel, the chief). In that church there were two parties (sons of Shebuel), one of whom favored R. H. Hirsh and the other Anton Frey (Jehdeiah, 24:20). Of the Kittingerites (Eliezer, v. 17) the Philadelphia Amramites were the chief (Rehabiah the chief). But that church was broken up into many cliques (sons of Rehabiah were very many), the chief clique holding to R. H. Hirsh, rather than to D. M. Kittinger (Isshiah, 24:21). Of

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the antitypical Izharites the Olsonites were the chief (Izhar, Shelomith the chief, v. 18; 22). An offshoot of these was the Gunterites (Jahath, ;22). The Ritchieites (sons of Hebron, 19; 23) developed into four groups: (1) the chief of these, the original Ritchieites (Jeriah), (2) the large class at Los Angeles, where A. I. Ritchie now is, with certain affiliates (Amariah), (3) a class in Oakland-San Francisco, with affiliates (Jahaziel) and (4) the Brickerites (Jekameam). The Sturgeonites as antitypical Uzzielites developed into four groups: (1) the Riemerites (Micah, 20; 24), (2) the Driscollites (Shamir), (3) the Vorsteherites (Isshiah, ;25) and (4) the Saphoreites (Zechariah, ;25). The antitypical Merarites developed into the Societyites (Mahli, 21; 26) and the Standfasts (Mushi). Certain Society forsakers (Jaaziah, ;27) are brought to our attention: (1) the Germanic Free Brethren (Beno), (2) Oleszinskiites (Shoham), (3) Kostynites (Zaccur) and (4) Kasprzykowskiites (Ibri). 

(11) The Societyites (Mahli, 21:28) are of two groups: (1) the real Rutherfordites, or bad Societyites (Eleazar), and (2) Elishaites, or good Societyites (Kish). The Rutherfordites did not divide into groups (who had no sons, 22; 28); but there were various parties (daughters). The Rutherfordites ceased being a Truth movement (Eleazar died). Those parties among them after the Rutherfordites ceased being a Truth movement united with the various groups of Elishaites, who from time to time left the Rutherfordites (sons of Kish took them to wife). The chief group among such Elishaites is a large class at Chicago, with affiliates (Jerahmeel, ;29). The Standfasts as antitypical Mushite Merarites divided into three groups: (1) the Heardites (Mahli, 23; 30), (2) the Edwardsites (Edar) and (3) the Elijah Voiceites (Jeremoth). The above are the main groups of the Epiphany Levites (sons of Levi … house 24; 30), even those who, in description set before Bro. R. in the replies to the questions asked by him in the article

David's Last Days—Type and Antitype. 


of Z '16, 141, 1-7, later became divided into their respective groups (chief … counted … polls) and minister in the Epiphany temple (service … house … Lord), who include Levites undergoing training for the service (twenty years and upward, v. 27) and those mature for the service (thirty years and upward, v. 3), even as the prominent brethren were appointed to their services (brethren … Aaron, ;31) before Bro. R. (David), the crown-retaining (Zadok) and crown-lost leaders (Ahimelech), who were the leaders (chief) of the prominent (priests) and subordinate (Levites) servants of the Lord, over against the less mature ones (over … younger brethren); so were the Levites assigned to their work (cast lots). 

(12) Bro. R. by word and act proclaimed the fact that God had prospered the Truth people (God … given rest, 25;) that they might work in the sphere of Bro. R.'s executorship (dwell in Jerusalem). He indicated that when God's people would separate into their classes as God's Epiphany temple, a difference of work would set in for the Levites (no more carry the tabernacle nor any vessels … service, 26;); for mouthpieceship to the public would be taken from the antitypical Elijah's control and put into antitypical Elisha's control—a thing that no more made them subject to the Little Flock, which subjection was implied in their carrying the antitypical tabernacle and its vessels. Bro. R.'s last teaching on antitypical Elijah and Elisha described the services of the latter (last words of David were the Levites numbered, 27;), also even the immature ones undergoing training for full service (twenty years). Still their duty was to help the prominent brethren (office … sons of Aaron, 28;) as to justification, (courts), official positions (chambers), helping to cleanse the consecrations of the brethren (purifying … things) and furthering various features of the Lord's work (service). This is related to the truths that construct character (shewbread, 29;), the preparations of preaching of the Word (fine flour for 

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the meat offerings) and purified conduct (unleavened cakes), both developed (baked in the pan) and tested (fried), and that in quantity and quality (measure and size). They were also at all seasonable times to proclaim the Word in gratitude and appreciation, to God's glory (stand … thank and praise the Lord, 30;). They were to minister the three things indicative of God's acceptance of Christ's sacrifice (burnt offerings, 31;), even justification (Passover), sanctification (Pentecost) and deliverance (Feast of Tabernacles) (set feasts), in relation to the Millennium (sabbaths) and to the twelve chief graces (new moons), according to the arrangements of God's Word (according … commanded). This they were to do always as a service of God (continually before the Lord). This would enable them to do their duty (keep the charge, 32;) toward the justified (tabernacle of the congregation), toward the consecrated (the holy) and toward the prominent servants of the Truth (sons of Aaron), in matters of God's service (service … Lord). 

(13) We will now set forth the more prominent, the priestly, arrangements that God caused Bro. R. to make for the Epiphany temple, as set forth in 1 Chro. 24:1-19. When in connection with the tabernacle Aaron's sons (sons of Aaron, v. 1) are presented unnamed, they represent the underpriesthood; but when they are named, as in v. 1, for the end of the Age Nadab represents the Parousia second-deathers as false teachers (Nadab … chief, v. 2), Abihu the Epiphany second-deathers as false teachers (Abihu … died; Lev. 10:1-11; T. 119, note); Eleazar (mighty help) types Bro. R., and Ithamar (isle of palms, in allusion to J.'s sphere of work being toward not crown, but palm bearers, Rev. 7:9) types J., executing severally their offices as mouthpiece priests in each one's respective time of service, antitypical Eleazar in the Parousia and antitypical Ithamar in the Epiphany (executed the priest's office). Antitypical Nadab (wilful) left no Truth group to minister to the Lord with the

David's Last Days—Type and Antitype. 


Parousia Truth; nor did antitypical Abihu (he is my father) leave any Truth group to minister to the Lord with the Epiphany Truth (died … had no children), before Jesus gave up His Gospel-Age ministry as the Church's High Priest (before their father). Bro. R. distributed (David distributed, v. 3) the more prominent serving brethren (Zadok of the sons of Eleazar) and the less prominent serving brethren (Ahimelech of the sons of Ithamar), and that according to their duties as pilgrims and pilgrim supporters (according to their office), to perform their ministries (service). During the last days of Bro. R. the more prominent pilgrims were more numerous than the less prominent pilgrims, both classes of whom had numerous supporters (more chief men … Eleazar than … Ithamar, v. 4). And by actual count these more prominent pilgrims were 16 in number (sons … sixteen chief men) and by actual count these less prominent pilgrims were 8 in number (eight among the sons of Ithamar). 

(14) While there were 24 pilgrims so appointed, each one was the leader of his respective group of priestly brethren (divided by lot, one sort with another, v. 5). As such these 24 pilgrims were the leaders of the Church (governors of the sanctuary) and leaders for God (governors … God; literally, as given in the A. R. V., princes of God). Menta Sturgeon, who was then in charge of the pilgrim department, scheduled them in the Tower for their services (Shemaiah … scribe … Levites wrote them, v. 6) and did this publicly before Bro. R. (king) and the twelve leaders of the tribes of spiritual Israel (princes), before the group of more prominent Truth servants (Zadok) and before the group of less prominent Truth servants (Ahimelech), the main leaders of the more prominent and of the less prominent Truth servants (the chief[s, so the Hebrew] … priests and Levites). This was done separately for the Eleazarites and separately for the Ithamarites (one … for Eleazar … for Ithamar; the correct Hebrew text reads: "one, one [i.e., severally]

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for Eleazar, and one, one [i.e., severally] for Ithamar). In the Tower pilgrim schedules for the Summer of 1916 will be found the 24 pilgrims who were the chiefs of the 24 groups, courses, of priestly ministrations. The following are the 16 antitypical Eleazarites in the order of their prominence: Bros. (1) Russell, (2) Johnson, (3) Rutherford, (4) MacMillan, (5) Sturgeon, (6) Rockwell, (7) Sexton, (8) (Geo.) Draper, (9) Toole, (10) Hersee, (11) Herr, (12) McPherson, (13) Wisdom, (14) Zink, (15) Thornton and (16) Thorn. These correspond to the 16 priests named in vs. 7-14. Bro. R. as the antitype of Jehoiarib (striver for Jehovah) performs his Epiphany ministry through his writings, even as it is through his writings that he is one of the two who put 10,000 to flight in the Epiphany (Deut. 32:30). The following is the list of the less prominent pilgrim leaders of 8 of the 24 courses of ministering priests: Bros. (1) Barber, (2) Riemer, (3) Robie, (4) Batterson, (5) Palmer, (6) Meggison, (7) Crist and (8) Gillespie. These correspond to the 8 priests named in vs. 15-18. As nearly as we are able to state the matter, all 24 of the abovementioned pilgrims are set forth in the order corresponding to the order of their 24 types given in vs. 7-18 (orderings … service … house of the Lord … manner, v. 19). This was an arrangement made by Jesus through Bro. R. (under Aaron their father); charged by God Himself (God … commanded). 

(15) 1 Chro. 25 sets before us in three general groups 24 other Truth servants, who were subordinate to the foregoing 24, so far as concerns preaching and teaching privileges and opportunities. These in three groups Bro. R., assisted by certain of the 12 warrior leaders, appointed to service (David and [literally] captains … separated, v. 1). These were grouped as follows: (1) 4 auxiliary pilgrims who traveled continually (sons of Asaph), (2) 14 Sunday pilgrims stationed at Bethel and 3 others living in their own homes, two of them doing secular work (sons of Heman), 

David's Last Days—Type and Antitype. 


and (3) 6 auxiliary pilgrims who traveled occasionally on Sundays (sons of Jeduthun). It was the privilege of these to serve with Bible texts as the basis of their discourses (prophesy with harps), with Berean lessons on the Volumes (psalteries) and with informal talks (cymbals). The description of the first class of these Truth servants is as follows: The continually traveling auxiliary pilgrims (sons of Asaph, v. 2): Bros. (1) Rice (Zaccur), (2) Barker (Joseph), (3) Yates (Nethaniah) and (4) Graham (Asarelah), all of whom were listed in the Summer and Fall Towers of 1916 as among the continually traveling pilgrims. They worked in the group of the chief auxiliary pilgrims (under … Asaph) and preached as Bro. R. arranged. 

(16) The next group were also auxiliary pilgrims, but such as served occasionally on Sundays, but not every Sunday, since they were also local elders (sons of Jeduthun, v. 3). These were Bros. (1) Shull of Columbus, O. (Gedaliah), (2) Driscoll, Bro. R.'s publicity man (Zeri), (3) Wise, later the Society's vice-president (Jeshaiah), (4) Martin of Dayton, O. (Hashabiah), (5) Jones of Chicago (Mattithiah) and (6) Bridges of Boston (Shimei; it will be noted that while v. 3 speaks of six sons of Jeduthun, it names but five, and the sixth though here omitted is given in v. 17, he being the only one of the 24 mentioned in vs. 9-31 not mentioned in vs. 2-4). The third group consisted of the Sunday pilgrims, members of the Bethel family who worked at Bethel or at the Tabernacle week days and filled preaching appointments on Sundays (sons of Heman, v. 4). They were the following, as the Tower pilgrim schedules show for the Summer of 1916, for the most part: Bros. (1) Burgess (Bukkiah), (2) Detweiler (Mattaniah), (3) Emerson (Uzziel), (4) Hirsh (Shebuel), (5) Hoskins (Jerimoth), (6) Hudgings (Hananiah), (7) Kuehn (Hanani), (8) Martin (Eliathah), (9) Ritchie (Giddalti), (10) Stevenson (Romamti-ezer), (11) Van Amburgh (Joshbekashah), (12) Wright (Mallothi),

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the following two were not scheduled in the Tower because of lack of space: (13) Wakefield (Hothir) and (14) Scheerer (Mahazioth). 

(17) The foregoing 14 brothers, the Sunday pilgrims, saw the things of God's plan through Bro. R.'s eyes (king's seer, v. 5) and had as their service the work of presenting God's teachings by sermons (words of God, to lift up the horn [coronet]). The Lord prospered the Sunday pilgrims unto the number of 14 members of Bethel (fourteen sons); and there were three other Sunday pilgrims scheduled on the Tower's last page, who, however, were not members of the Bethel family, but resided at their own homes, the last two doing secular work week days, i.e., Bros. (1) Jolly, (2) Stevens and (3) Woodworth (three daughters). The foregoing 27 brothers belonged severally to the three groups marked above as (under the hands of their father, v. 6) commissioned to preach the Truth for the Epiphany temple (for song … house of the Lord), the third group giving general sermons (cymbals), the second talks and Berean lessons based on the Volumes (psalteries) and the first discourses based on Bible texts (harps), for the Epiphany temple's service (service … God). This was all according to God's command through Bro. R.'s arrangement (king's order), for these three groups of speaking servants (Asaph, Jeduthun, and Heman). It will be noted (vs. 9-31) that each of these 24 symbolic sons had eleven helpers, all amounting to 288 (number … was two hundred fourscore and eight, v. 7). All of these were skilful in preaching the word (cunning), having been thoroughly taught to speak the doctrines of the Truth (instructed in the songs of the Lord). The 24 courses of subordinate Truth servants, i.e., antitypical Levites, each in its course order, with the other 11 of that course, corresponded to and supplemented the 24 courses of the prominent Truth servants, i.e., the priests, e.g., the course of antitypical Jehoiarib (Bro. R., 24:7) had as its correspondent and supplement the 

David's Last Days—Type and Antitype. 


course of antitypical Joseph (Bro. Rice, etc., v. 9); and the course of antitypical Jedaiah (J., 24:7) had as its correspondent and supplement the course of antitypical Gedaliah (Bro. Shull, etc., v. 9). It will also be noted that the order of the sons of antitypical Asaph, Jeduthun, and Heman as given in vs. 2-4 is not the same order as these symbolic sons have in the course orders. 

(18) Here follow the course orders of the subordinate public-speaking Truth servants, i.e., the antitypical Levites (please note the difference between these antitypes and those of the Levites of the Pentateuch!), who were to serve not together, even as the 24 priest courses were not to serve together (ward against ward), and who included the least able as well as the ablest (small and great), the one that taught the other and the one taught by him (teacher as the scholar). The 1st course was that of the 12 of Bro. Rice over against that of Bro. R.'s course (Joseph, v. 9). The 2nd was that of the 12 of Bro. Shull (Gedaliah) over against that of J. The 3rd course was that of the 12 of Bro. Barker (Zaccur, v. 10) over against that of J.F.R. The 4th course was that of the 12 of Bro. Driscoll (Izri, or Zeri, v. 11) over against that of Bro. MacMillan. The 5th course was that of the 12 of Bro. Yates (Nethaniah, v. 12) over against that of Bro. Sturgeon. The 6th course was that of the 12 of Bro. Burgess (Bukkiah, v. 13) over against that of Bro. Rockwell. The 7th course was that of the 12 of Bro. Graham (Jesharelah, or Azarelah, v. 14) over against that of Bro. Sexton. The 8th course was that of the 12 of Bro. Wise (Jeshaiah, v. 15) over against that of Bro. (Geo.) Draper. The 9th course was that of the 12 of Bro. Detweiler (Mattaniah, v. 16) over against that of Bro. Toole. The 10th course was that of the 12 of Bro. Bridges (Shimei, v. 17) over against that of Bro. Hersee. The 11th course was that of the 12 of Bro. Emerson (Uzziel, or Azareel, v. 18) over against that of Bro. Herr. The 12th course was that of the 12 of Bro. Martin of Dayton, O. (Hashabiah, 

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v. 19) over against that of Bro. McPherson. The 13th course was that of the 12 of Bro. Hirsh (Shebuel, v. 20) over against that of Bro. Wisdom. The 14th course was that of the 12 of Bro. Jones (Mattithiah, v. 21) over against that of Bro. Zink. The 15th course was that of the 12 of Bro. Hoskins (Jeremoth, v. 22) over against that of Bro. Thornton. The 16th course was that of the 12 of Bro. Hudgings (Hananiah, v. 23) over against that of Bro. Thorn. The 17th course was that of the 12 of Bro. Van Amburgh (Joshbekashah, v. 24) over against that of Bro. Barber. The 18th course was that of the 12 of Bro. Kuehn (Hanani, v. 25) over against that of Bro. Riemer. The 19th course was that of Bro. Wright (Mallothi, v. 26) over against that of Bro. Robie. The 20th course was that of the 12 of Bro. Martin of Bethel (Eliathah, v. 27) over against that of Bro. Batterson. The 21st course was that of the 12 of Bro. Wakefield (Hothir, v. 28) over against that of Bro. Palmer. The 22nd course was that of the 12 of Bro. Ritchie (Giddalti, v. 29) over against that of Bro. Meggison. The 23rd course was that of the 12 of Bro. Sheerer (Mahazioth, v. 30) over against that of Bro. Crist. And the 24th course was that of the 12 of Bro. Stevenson (Romamti-ezer, v. 31) over against that of Bro. Gillespie. 

(19) The next sets of Truth servants brought to our attention are those who especially help outsiders to come into the courts of God's Epiphany temple—the antitypical doorkeepers, or porters (divisions of the porters, 1 Chron. 26:1). The first class of these as antitypical Korahites was the Photo-Drama workers (Meshelemiah). There were seven companies of these who traveled from place to place (Zechariah the firstborn … Elionai the seventh, vs. 2, 3). Moreover, there were eleven companies of these who worked locally, e.g., there were continued for several years Photo-Drama showings at New York, Philadelphia, Pittsburgh, etc., and Eureka Photo-Drama showings regularly made at various places (sons and brethren … 

David's Last Days—Type and Antitype. 


eighteen, v. 9). The second class of antitypical doorkeepers, porters, leaders of outsiders into the Truth, as antitypical Korahites, was Pastoral workers (Obed-edom, v. 4). The chief of these were at New York (Shemaiah the firstborn). And organized from New York was the Pastoral work at Philadelphia (Othni, v. 7), Baltimore (Rephael), Boston (Obed), Pittsburgh (Elzabad), Newark, N.J. (Elihu) and Washington, D. C. (Semachiah). Then it was organized during a trip by Sr. Genevieve Sanford and J. traveling from church to church at Kansas City (Jehozabad, v. 4), St. Louis (Joah), Chicago (Sacar), Detroit (Nethaneel), Toledo (Ammiel, v. 5), Columbus (Issachar), Louisville (Peulthai). Besides these 14 churches where the Pastoral work was specially organized, it was introduced into 48 other places (threescore and two, v. 8), which received, among other ways, help thereto by J.'s introductory lecture and Sr. Sanford's instruction at the Conventions at Newport, R. I., Norfolk, Va., Niagara Falls, N. Y., Nashville, Tenn., and Dallas, Tex. Additionally J. lectured thereon at other places, and Sr. Sanford introduced it at still other places, through which certain other churches organized the Pastoral work in their midst. 

(20) The third set of antitypical porters was literature distributors (Hosah … Merari, v. 10). While the colporteur work was not, but volunteer work was, the first of the literature distributors set to work (not the firstborn), it was nevertheless the chief branch of literature distribution work (Simri the chief); for the literature distributors all agreed that it was the main branch of this work. Thereafter came the volunteers (Hilkiah, v. 11), then the newspaper work (Tebaliah), and, finally, public meeting advertisers (Zechariah). Three of these four branches of antitypical porters' work were divided into nine groups, e.g., of colporteurs there were regular colporteurs, temporary colporteurs, sharpshooters and unofficial placers of the Volumes as opportunities suggested; of volunteers 

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there were regular volunteers, bereaved workers, occasional handers-out of the tracts and of the newspaper workers there were traveling brothers who secured papers to publish the sermons and brethren who got subscriptions for such papers (thirteen). 

(21) Of the foregoing groups did the antitypical doorkeepers, those leading new ones into the Truth, consist (divisions of the porters, v. 12); and the chief ones among such doorkeepers (chief men) were given their specific work to do, therein supporting one another (wards … to minister … Lord). Appointment to service was given to the least as well as the most able (lots … small as the great, v. 13), according to the group to which each belonged (according to … the house). The Photo-Drama workers as a whole were assigned the position where the grace of power was most active (eastward fell to Shelemiah, or Meshelemiah, v. 14); and to those seven companies of Photo-Drama workers that traveled from place to place was assigned the position where the grace of love was the most active (Zechariah … northward). To the Pastoral workers was assigned the position where the grace of wisdom was most active (Obed-edom southward, v. 15) and to these Pastoral workers (his sons) was assigned the work of caring for the literature used in the Pastoral work, i.e., Volume I (the house of Asuppim; literally, storehouse, A.R.V.). It will be noted that among the Levites mentioned above the name Shuppim (serpents, in allusion to their tactfulness) does not occur. He is introduced here to type the follow-up colporteurs, i.e., those who colporteured the people who left inquiry cards at public meetings. These had the position where the grace of justice was most active (Shuppim … westward, v. 16). Also the other literature distributors had the same position (Hosah … westward). Their work was especially in the interests of those Truth servants who helped the outcasts from Babylon (gate Shallecheth, cast out) as

David's Last Days—Type and Antitype. 


they were ascending from Babylon to the Truth and its people (causeway of the going up). 

(22) Six of the seven traveling companies of Photo-Drama workers had their position where the grace of power especially worked (Eastward were six Levites, v. 17; compare with vs. 2, 3). The seventh (Zechariah) of antitypical Meshellemiah's sons, positioned at love, had four stationary Photo-Drama showings, of which New York, Philadelphia and Pittsburgh were three, and perhaps Chicago was the fourth (four a day). The Pastoral workers were of four classes: (1) those arranging for the chart talks, (2) those who gave the chart talks, (3) those who gathered the interested ones into Dawn circles for the study of Vol. I, and (4) leaders of such studies (southward four a day). These same four groups had the care of Vol. I as the depositories of the Truth treasures for such work (toward the Asuppim [storehouse] two and two). The above-mentioned four groups of literature distributors had their station where the grace of justice was specially active (westward … at the causeway, v. 18). These were especially to work for entrance into the Truth of interestable people (Parbar, the open porticos leading to the temple chambers). There are two other groups not mentioned above: (1) local chart-talk-givers who did not work in the Pastoral work and (2) extension workers who delivered chart and other talks under the office branch then called Laymen's Home Missionary Movement (two at Parbar). In paragraphs (20)-(22) there have been pointed out the various arrangements that God by our Pastor made to bring outsiders into the Truth for the Epiphany temple (porters … sons of Kore … Merari, v. 19). 

(23) Some other subordinate workers (Levites, v. 20) are brought to our attention (vs. 20-32). The first of these is those who had charge of the treasures of Truth from Bro. R.'s pen (Ahijah … treasures) and those from others' pens (treasures of the dedicated things) at Bethel and at branch offices. This fell to the

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lot of the Gershonites, especially of the Laadan group, and that because the branch offices, all outside of America, had a larger personal responsibility than those at Bethel ([Gershonites belonging to] Laadan … houses … Gershonite, v. 21). The first subdivision of these carers for the Truth was the Truth literature custodians, those in charge of the Truth literature (Jehieli). Some of these had charge of the books and booklets (Zetham, v. 22) and some of these had charge of the sermons in the newspapers and in the B.S.M.'s, including Everybody's Papers and People's Pulpits (Joel his brother)—these were the literature custodians (over the treasures of the house). Then there were those who were on the way of becoming members of four groups of unorganized Levites (Amramites … Uzzielites, v. 23). R. H. Hirsh as of the leading group of Gershonite Amramites (Shebuel, v. 24) had charge of the Truth literature as it went through the press, i.e., he corrected the galleys and made the page proofs of the Towers, booklets, sermons, B.S.M.'s, etc. (ruler of the treasures). The second class of prospective antitypical Amramites (Eliezer, v. 25) was the five MSS. correctors, chief among whom were Srs. Hamilton, James and Wright. So, too, were the five prospective Tower editors named in Bro. R.'s will: Bros. (1) Rutherford (Rehabiah), (2) Van Amburgh (Jeshaiah), (3) Rockwell (Joram), (4) Robison (Zichri) and (5) Hirsh. The last (Shelomith, v. 26) and his fellow editors, etc. (brethren) had charge of the products (dedicated things) that came from the pen of Bro. R. (David) and leading brethren (chief fathers), warrior leaders (captains). Whatever truths they gained as rewards of their fighting for the truths, the things new and old, which without speculation they saw as scribes instructed unto the kingdom, they sent to Bro. R. as trophies (spoils … dedicate … house, v. 27; Matt. 13:52). These included the controversial writings of Gospel-Age leaders of the Little Flock (Samuel, v. 28), of crown-lost 

David's Last Days—Type and Antitype. 


leaders of the 12 denominations (Saul), of the chief supporters of antitypical Saul (Abner) and of the chief Truth Parousia controversial warriors (Joab). The pertinent controversial Truth literature of these (had dedicated) and of anyone else (whosoever) was at the charge of R. H. Hirsh, the other four editors and the MSS. correctors (Shelomith … brethren). 

(24) Next the Levitical brethren at Bethel and the Tabernacle who had charge of the work outside of headquarters are brought to our attention (Izharites, v. 29). These were concerned with class matters, particularly elders and pilgrims, touching external matters of the Church (Chenaniah and his sons … for officers and judges … outward business). It will be noted that in vs. 30-32 our present Hebrew text does not mention the Uzzielites, who are referred to in v. 23 and who, like the other Kohathites, were to be assigned work in some following verse or verses, while, according to how the text now is, there are two different things assigned to the Hebronites: one in v. 30, the other in vs. 31, 32. Since three of the four sets of Kohathites of v. 23 were subsequently (in vs. 24-30) assigned work in the order of their mention in v. 23, and the Uzzielites were assigned no work, we rather opine that in v. 31 the two occurrences of the word Hebronites are interpolations and that originally in their places the word Uzzielites occurred. Moreover, the expression, "on this side Jordan westward" (v. 30), evidently refers to the territory west of the west bank of the Jordan. Hence we would understand that the Hebronites, very numerous (a thousand and seven hundred), had charge of work among the brethren, the general Church, as this concerned the ministry of Jesus and Bro. R., apart from the things given the antitypical Amramites and Izharites, as just shown; while we understand that the Uzzielites, under charge of the brethren who looked after the work toward the non-Truth people (Jerijah, v. 31), represent the numerous brethren (brethren … two thousand and seven hundred, 

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v. 32) who had as their charge the work toward the public. It was in the 40th year of Bro. R.'s charge over the work (fortieth year … David), in his asking (sought for) the brethren to send him a postal-card description of themselves, their talents, Truth experiences and works (Z '16, 141, 1-7), that very many brave antitypical Uzzielites were found for the public work, which proved to be the second smiting of Jordan (found … valor), who were especially controversially inclined (Jazer of Gilead). These were made overseers of the work that was to smite, in Jordan's second smiting, the clergy (Reubenites), the rulers (Gadites) and the capitalists (Manassehites), for their violations of right and truth as these pertained to the ministry of Jesus representing God (God) and Bro. R. (king). 

(25) In 1 Chro. 27 the Lord's people (Israel, v. 1) are described as during the Parousia organized (after their number) for controversy (vs. 1-15), for peace (vs. 16-22) and for business (vs. 25-34). All of the workers hitherto described were those coming at the end—in the last year—of Bro. R.'s life. But in this chapter such is not the case, as can be seen from the case of antitypical Asahel (v. 7), who ceased to function before May, 1883, from the case of antitypical Joab, who ceased to number the Lord's people in 1908 (vs. 23, 24) and antitypical Ahithophel, who ceased to be an antitypical counsellor in 1908 (v. 33). The chief fathers in this passage are the same as the captains and officers (chief fathers, even [so the Hebrew] captains … officers) who assisted Bro. R. in controversial matters (served … courses) in connection with the twelve chief graces (came in and went out month by month; Rev. 22:2 [twelve fruits … fruit every month]); and each course had the full number working for its grace (twenty and four thousand). While each course in a general way worked on all twelve graces, each one worked especially upon its own grace. The mention of these graces we will pass by until we write on Rev. 21:19, 20 and on the breastplate 

David's Last Days—Type and Antitype. 


stones. Bro. R. led the brethren in working on all twelve chief graces, especially on the most important grace, amid the controversies in which he and the brethren were engaged (first course … Jashobeam … chief of all the captains, vs. 2, 3). J. led the brethren in working on the twelve chief graces, especially the second chief grace (second month), amid the controversies in which he and the brethren were involved (Dodai, v. 4). Bro. Barton was in this second course (Mikloth … ruler). J.F.R. led the brethren in working on all twelve chief graces, especially on the third chief one (third month), amid the controversies in which he and the brethren were involved (Benaiah, v. 5). He was chief among the thirty pilgrims after the two sets of three each of the ablest of Bro. R.'s warriors (above the thirty, v. 6; 2 Sam. 23:8-19; 1 Chro. 11:10-19). Associated with him was Bro. Woodworth (Ammizabad). While Asahel in his pursuit of Abner represents a class of brethren, as was shown before, in this chapter he represents an individual, perhaps Bro. Paton, who was refuted by Adventist leaders during the Hebron phase of Bro. Russell's activities (Asahel, v. 7). Bro. J. D. Parker seems to have taken his place (Zebadiah). These led the brethren in working on all twelve chief graces, especially the fourth chief grace (fourth month), amid the controversies in which they and the brethren were engaged. 

(26) Bro. Hemery (Shamhuth, v. 8) led the brethren in working on all twelve chief graces, especially on the fifth one (fifth month), amid the controversies in which he and the brethren were involved. Bro. MacMillan (Ira, v. 9) led the brethren in working on all twelve chief graces, especially on the sixth chief one (sixth month) amid the controversies in which he and they were involved. Bro. Sturgeon (Helez, v. 10) led the brethren in working on all twelve chief graces, especially on the seventh chief one (seventh month) amid the controversies in which he and they were involved. Bro. Koetitz (Sibbecai, v. 11), who had charge 

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of the work in Germany and Switzerland, led the brethren in working on all twelve chief graces, especially on the eighth chief one (eighth month), amid the controversies in which he and they were involved. Bro. Lundborg (Abiezer, v. 12), who had charge of the Scandinavian work, led the brethren in working on all twelve chief graces, especially on the ninth chief one (ninth month), amid the controversies in which he and they were involved. Bro. Rockwell (Maharai, v. 13) led the brethren in working on all twelve chief graces, especially on the tenth chief one (tenth month), amid the controversies in which he and they were involved. Bro. Sexton (Benaiah, v. 14) led the brethren in working on all twelve chief graces, especially on the eleventh chief one (eleventh month), amid the controversies in which he and they were involved. Bro. Bundy (Heldai, v. 15) led the brethren in working on all twelve chief graces, especially on the twelfth chief one (twelfth month), amid the controversies in which he and they were involved. As we think of these things, we can see that the Lord's people were organized for controversy, which occupied a large part of their work. 

(27) Not only the facts of the fulfillments prove that in the historical Old Testament books subsequent to Joshua the priests type the prominent servants of God and the Levites the subordinate servants of God, but the use of them in vs. 16-22 connected with the tribes of Israel there discussed proves the same thing; for throughout David's reign in the small picture Israel types God's Parousia Truth people. Hence the twelve tribes of spiritual Israel are typed in vs. 16-22, with the priests and Levites typing their leaders from the standpoint of the temple picture. While each one of the spiritual tribes has all twelve chief graces, each one of them stands especially for a particular one of these, the special one of each respective tribe, typed respectively by the twelve precious stones in the high priest's breastplate and symbolized by the twelve precious stones in New Jerusalem's walls. The twelve leaders

David's Last Days—Type and Antitype. 


of these twelve tribes, which here are used to represent God's people in peace and repose, seem to be the same twelve brothers named above as the twelve captains of the twelve courses of warriors; but the order of the tribes here given is different from the order in which the twelve courses and their captains are given. It will be noted Manasseh types two tribes in this list and Gad and Asher are omitted altogether, the doubling of Manasseh (vs. 21, 22) taking the place of one of these, and the doubling of Levi (v. 17) into priests and Levites taking the place of the other. The thirteenth tribe here stands for second-deathers. Thus the twelve-foldness of antitypical Israel in the Parousia is maintained. In the case of Zadok as chief of the priests (v. 17) his antitype is the main crown-retaining leaders who were during the Parousia the leaders of the prominent servants of God. We are not giving the special grace of each of the twelve tribes, because that would prematurely be giving away the antitypes of the twelve precious stones in the high priest's breastplate and the twelve precious stones of New Jerusalem's walls. The above remarks are sufficient for giving the due antitypes of vs. 16-22. 

(28) Having already given the antitypes of vs. 23, 24, we will now pass on to the interpretation, type and antitype, of vs. 25-34. These verses type the headquarters' departments (vs. 25-31) and corporational and kindred matters (vs. 32-34). There were twelve departments at Bethel and the Tabernacle under Bro. Russell, corresponding to the twelve persons named in vs. 25-31: They were as follows: (1) pen-products' department, caring for the written truths (king's treasures was Azmaveth, v. 25), (2) publicity department, which cared for all kinds of Truth advertising (storehouses … was Jehonathan), (3) colporteur department (work … ground was Ezri, v. 26), (4) pilgrim department (vineyards was Shimei, v. 27), (5) correspondence department (increase … wine cellars was Zabdi), (6) volunteer department (olive [new creatures]

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… sycamore [non-new creatures] … was Baal-hanan, v. 28), (7) publishing department (cellars of oil was Joash), (8) Zionist department (herds … Sharon was Shitrai, v. 29), (9) Photo-Drama department (herds … valleys was Shaphat), (10) organizational department (camels was Obil, v. 30), (11) question department (asses was Jehdeiah), (12) Pastoral work department (flocks was Jaziz, v. 31). By these various departments were the Truth possessions of Bro. R. administered (rulers of the substance … David's). Vs. 32-33 type the corporational Boards under Bro. R.'s control: (1) the Board of the I.B.S.A. (Jonathan … counsellor … scribe, v. 32), (2) the Board of the People's Pulpit Association (Jehiel … with the king's sons), (3) the Society's Board, until 1908 in those who proved disloyal (Ahithophel, v. 33) and in those who proved loyal (Hushai … king's companion), and after 1908 in the officers of the Society Board, president, vice-president, secretary-treasurer (after Ahithophel was Jehoiada, v. 34), and the non-official members of the Society Board (Abiathar). The main controversial pilgrims were the leaders of the brethren as warriors of truth and righteousness (general … army was Joab). Our present study of 1 Chron. 23—27, as well as our past studies of 1 Sam. 23:8-29 and 1 Chro. 11:10—12:40; 15:1-24, should convince us that both the typical and antitypical Davids were very great executives. 

(29) Bro. R. caused the attention (David assembled, 1 Chron. 28:1) of all leaders, i.e., those of spiritual Israel's tribes (princes), all the three classes of warrior leaders (captains … captains … captains), all of the departments (stewards) and all Truth warriors (mighty … valiant) to the sphere of his stewardship (Jerusalem), by arousing them to what proved to be the second smiting of Jordan. This he did by rising to the heights of his official position as the Lord's executive with appropriate conduct (stood up upon his feet, v. 2), addressing them in the Tower, printed sermons 

David's Last Days—Type and Antitype. 


and orally as brethren of spiritual Israel (brethren … people). By act and word he informed them that it had been his purpose to organize the Lord's people as a Parousia temple (I … build an house) for the lodging place of the due Truth and the working place for God (ark … footstool of our God). He even declared by act that he had prepared for such building (made ready for the building). But for him to build it was contrary to God's intention (thou shalt not build, v. 3), for Bro. R.'s work was to feed and lead the Church in the controversies necessary to do and complete the reaping (man of war … blood). Yet God had, in preference to God's people (house of my father, v. 4), to the main warriors (Judah), to all classes of God's people (sons of my father), chosen him to be His executive-warrior (choose me … king). Of all the chief pilgrims, who were many (my sons … many sons, v. 5), He had chosen J. to lead the Epiphany work (chosen Solomon … throne of the kingdom … Israel). This he said by his acts of bringing J. into special prominence before the Church from May to Nov., 1916, and of appointing him to handle the London Bethel and Tabernacle situation, which proved to be the first part of J.'s leading under Jesus the work toward Azazel's Goat and the antitypical spotted Lepers. God had revealed to Bro. R., perhaps by the type under study (said unto me, v. 6), that J. was His choice to superintend under Jesus the work of developing the Epiphany temple, and assign the Levites to their places of service (Solomon … build my house and my courts). J. was God's choice to be in special filial relations to Him (chosen … son … father), God promising to continue J. in this office unto a completion (establish … forever, v. 7), if J. would be faithful (constant) to the precepts (commandments) and doctrines (judgments), as then (as at this day). 

(30) By word and act he next very solemnly exhorted, as their being in the sight of the entire Church and in the hearing of God, as can be seen in Towers,

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etc., the leaders to study and practice the Truth (sight of all Israel … audience of our God, keep and seek … commandments of … God, v. 8), that thus they might continue to maintain the Truth and its Spirit, as well as hand it on to their winlings (possess this good land … inheritance … children … ever). By word, writing and example he appealed to J. to appreciate his God (son, know … God … father, v. 9), exhorting him to render the Lord service with a fully devoted heart and a determined disposition (serve … heart … mind), as the One who tests the heart and head (searcheth all hearts … thoughts), assuring him that as he would be wholly devoted to Him (seek him) He would respond (found), but warning him that if he would prove disloyal (forsake him), God would entirely reject him from being His executive and teacher (cast thee off). Therefore he exhorted J. to be very careful, since he had been chosen by God to do what proved to be the building of the Epiphany temple (Take heed … chosen … build … sanctuary, v. 10), for which he bade him to do it energetically (strong, and do it). Through his writings Bro. R. first gave J. the understanding of: (1) consecration (pattern of the porch, v. 11), (2) its features of deadness to self, deadness to the world and aliveness to God (houses thereof), (3) the Truth literature pertinent thereto (treasuries thereof), (4) the higher offices pertinent thereto (upper chambers), (5) the antitypical Holy and Most Holy (inner parlours thereof) and (6) the office of Divine justice (place of the mercy seat); also of all temple matters on which God had enlightened him (pattern … by the spirit, v. 12), i.e., (7) tentative and vitalized justification (courts), (8) the various offices of the various ones in the three groups of Levites ([three stories] of the chambers round about), (9) the Truth literature of the Epiphany temple (treasuries of the house) and (10) the Truth literature won by brethren amid struggles and bestowed upon the Church (treasuries of dedicated things). 

David's Last Days—Type and Antitype. 


(31) Secondly, Bro. R. gave J. the understanding of the ministries of (1) the prominent (courses of the priests, v. 13) and (2) the subordinate (Levites) servants of God, as well as of (3) all the work of the Church (work … house) and (4) all the doctrinal, refutational, corrective and ethical teachings of the Epiphany temple (vessels … house). He gave him the descriptive (weight, v. 14) understanding of (5) the Divine things for the Divine things of the temple (of gold … gold), for every apposite part of the Epiphany temple (instruments … of service), as well as of (6) the things of the Truth for every apposite part of that temple (instruments of silver) and (7) every work of that temple (every kind of service); a descriptive understanding of (8) the Church as the brethren's enlightener as a Divine thing (candlesticks [the ten branches of the one candlestick] of gold, v. 15), as well as of (9) its office as Divine enlightener of the brethren (lamps of gold) pertinent to every stage of the Epiphany Church (every candlestick [branch]) and its office of enlightening (lamps thereof); a descriptive understanding of (10) the truth on the whole Epiphany Church as enlightener of the brethren (candlesticks of silver), as well as of (11) each of its ten stages (candlestick) and (12) the office of each stage (lamps), according to the office of each stage; a descriptive understanding of (13) these features as they pertained to the Church in its capacity of feeding the brethren with the bread of life, to develop them in every good word and work in the Epiphany Church's ten stages (gold for the tables … every table … silver for the tables, v. 16); a descriptive understanding of (14) the Divine (pure gold, v. 17) and (15) Truth (silver) features of the corrections (fleshhooks), refutations (bowls), doctrines (cups) and ethics (basons) belonging to each one of these four uses of God's Word (every bason … every bason); a descriptive understanding of (16) the Church as the comforter, encourager, warner and corrector of the 

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sacrificing priesthood amid their fiery trials (altar of incense, v. 18) and of (17) the plan of the Divine organization and coordination of God's power and love (gold … chariot of the cherubim) going forth to execute God's plan (spread out) and at the same time operating in harmony with Divine justice (covered the ark). Bro. R. did not take to himself the honor of originating the plan for the Epiphany temple, but ascribed it to God, as a gift to Him (All … the Lord made me understand, v. 19) from the Bible itself (writing … me … pattern). 

(32) Bro. R. orally and in writing encouraged J. to be full of pertinent courageous strength and activity (strong … do it, v. 20), and not to allow fear or discouragement to be his portion (fear … dismayed), assuring him that God, who would unfailingly give him needed help and not leave him unhelped (my God … thee … fail … forsake), would support him unto completing the work as to the Epiphany temple (finished … the house). He also assured J. that the varied services of the prominent and subordinate servants of the Epiphany temple would help him in this work (courses of the priests and the Levites … be with thee, v. 21), and that every consecrated one would perform for him appropriate service (with thee … man … service), and that for this work the leaders and all antitypical Israelites would be under his executive office (princes … people … commandment). Then by his teachings and pertinent arrangements for J.'s work Bro. R., by his pertinent arrangements for antitypical Israel, particularly for Jordan's second smiting, told the brethren (all the congregation, 1 Chron. 29:1) that God had chosen J. alone as priestly executive (Solomon alone God hath chosen), despite his immaturity and weakness (young and tender), considering the greatness of the work (work is great), since the Epiphany temple is not for man, but for God (palace … man, but … God). By his oral and written teachings and by his acts Bro. R. told the 

David's Last Days—Type and Antitype. 


brethren that he had with all his might prepared for the Epiphany temple (prepared … might for the house, v. 2) Divine things for Divine things (gold … gold), Truth things for Truth things (silver … silver), justification things for justification things (brass … brass), strong connectives for things requiring them (iron … iron), corruptible human things for corruptible human things (wood … wood), the truths on the two great covenants (onyx stones) and the truths on the twelve chief graces (stones … divers colors), on all the other graces (precious stones) and on saints (stones) abundantly (abundance). 

(33) He further by his acts told the brethren that out of love for the Church he had devoted of his own human all (affection to the house … mine own proper good, v. 3) things adapted to Divine uses and Truth uses (gold and silver) for the Epiphany temple (house), and that in addition to what he had prepared officially as the Lord's executive-warrior (above all … prepared … house). These consisted of Divine truths (gold … silver, v. 4) that he had refined from crown-losers and justified nominal-church writers (Ophir) in their completeness (three thousand talents … seven thousand talents; 3,000+7,000=10,000, a multiple of 10—completeness of natures lower than the Divine nature), by which the powers, Truth and its arrangements, of the temple would be reinforced and beautified (overlay the walls of the houses). Divine things for Divine things (gold … gold, v. 5), Truth things for Truth things (silver … silver) to be worked up by Jesus and the star-member active in the Epiphany (work … artificers). Then Bro. R. invited all who were willing to offer their services for the temple, an invitation connected with the exhortation to yield up one's human all in a future smiting of Jordan, i.e., its second smiting (willing … service). This invitation was willingly responded to, first by the leaders (chief … princes … captains … rulers … willingly, v. 6). They gave offerings suitable for 

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natures lower than the Divine (five thousand … ten thousand … ten thousand … eighteen thousand … one hundred thousand ([all multiples of ten], v. 7), for Divine (gold) Truth (silver), for justified matters (brass) and for strong connectives (iron). Those possessing Truth articles or discourses on the graces put these at the disposal of the Epiphany temple (precious stones … treasure of the house, v. 8), in the care of the Truth literature custodians (Jehiel, compare with 26:21, 22). Not only the leaders, but also the rest of the Lord's people gave to the service of the Epiphany temple what they had, willingly; and signified this by answering the matters set forth in Z '16, 141, 1-7 (people … offered willingly, v. 9); and with the best of intentions gave to God (perfect heart … Lord). And over this Bro. R. was much gladdened (great joy). 

(34) By deed and teaching Bro. R. reflected credit upon God before all of God's people (blessed the Lord … congregation, v. 10), desiring God, as spiritual Israel's Father, to be praised continually (Blessed … father … ever), attributing to Him majesty (greatness, v. 11), might (power), honor (glory), triumph (victory) and greatness (majesty), acknowledging that the universe and its contents are His (all … is thine), that the power to reign is His (kingdom) and that supremacy is His (exalted as head above all), that spiritual wealth and privilege come from Him (riches … of thee, v. 12), that He is the supreme King (reigneth over all), having strength and potency (power and might) and able to give all others magnitude (make great) and power (strength). Hence, expressing his own and others' sentiments, he rendered gratitude and credit unto God's perfect character (thank … name, v. 13). He acknowledged that neither he nor the brethren merited the right so liberally to sacrifice as they had done (who am I … my people … able … this sort? v. 14); for actually God was the Source of the things offered (all … thee) and it was only from His that they had offered (thine … given thee); for all

David's Last Days—Type and Antitype. 


of them had been but strangers and pilgrims in matters of the Lord, even as preceding generations of God's people had been (strangers … fathers, v. 15), weak and short-lived (shadow … none abiding). Again he humbly acknowledged God to be the Source of all the offerings prepared by him for the temple unto God's praise (all … prepared … house … name … hand … own, v. 16). He recognized that God tests His people's dispositions and loves sincerity (triest … uprightness, v. 17). He asserted that he brought his offering with a true and willing heart and his joy at the brethren's sacrifices (heart … offered … with joy thy people … offer willingly). Then he pleaded with God, who had made covenant with Himself in His attribute of love (Abraham, v. 18), with Jesus (Isaac) and spiritual Israel (Israel), the predecessors of God's present people (our fathers), always to keep these thoughts in His present people and to incline their hearts to Him (thoughts … heart unto thee). He prayed particularly for J. to be given a complete heart to keep God's precepts (Solomon … heart … commandments, v. 19), to live out the pertinent antitypes (testimonies) and to hold to the doctrines (statutes) and to do everything belonging to what really would be building the Epiphany temple, for which Bro. R. had provided (to do all … build … provision). 

(35) He called upon all the brethren to praise God (all … bless … God, v. 20). By word and act all did this (blessed) to the God of antitypical Abraham, Isaac and Jacob (fathers). They humbly (bowed) rendered consecrated service to God and Bro. R. (worshipped … king). They sacrificed zealously with tokens of God's acceptance (sacrifices … burnt offerings, v. 21), in the period following this time, on the basis of Jesus' merit (bullocks) making acceptable (rams) the sacrifice of their humanity (lambs), combined with their teaching the simpler things of God's Word (drink offerings), the sacrifices being of things less than Divine (a thousand … a thousand … a 

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thousand; 1,000 being a multiple of 10), all of which was done liberally in the interests of God's people (abundance for all Israel). With great joy did the brethren feast on the Truth during the last half year of Bro. R.'s life, as the Towers, numerous conventions, pilgrim trips and special services show (eat … gladness, v. 22). Before taking up the rest of 1 Chron. 29, the bulk of 1 Kings 1 is to be studied, as its bulk was fulfilled before the rest of 1 Chro. 29 was fulfilled. The last year-and-a-half of Bro. R.'s life was marked by an increasing failing of his vigorous mental powers. His former remarkable memory at times failed him, so that he had at times to be prompted to recall Scripture passages, etc.; moreover, his acute reasoning powers lost some of their keenness, which, e.g., occasioned his giving up the 40 years as the time of reaping. On this point he began to weaken about the middle of 1915; and his remarkably cheerful and amiable disposition became some less so (old and stricken in years, 1 Kings 1:1); and his being reminded of his old powers did not restore to him the former strength of his mental powers (covered him with clothes … gat no heat). Thereupon certain brethren, learning that as the steward of the penny parable he was to give the penny and that the penny symbolized the privilege of smiting Jordan, encouraged him to take to himself the power to distribute the penny (sought … virgin … stand … cherish … lie in thy bosom, v. 2), the exercise of which power they thought would reenkindle his failing powers (king may get heat). Among new powers, i.e., Pastoral work, Photo-Drama work, etc. (damsel … coasts of Israel, v. 3), they found most promise for supplying the need of restoring his powers, the power of distributing the penny (Abishag, father of wandering, in allusion to the mistakes made in confounding the second with the first smiting of Jordan; Shunammite, two resting places, in allusion to the two smitings of Jordan). They brought this power to him to exercise (brought … king). This was a beautiful power (fair,

David's Last Days—Type and Antitype. 


v. 4) and was used to cheer and serve Bro. R. (cherished … ministered); but he exercised no intimate knowledge of it, as can be seen from his not clearly seeing the difference between his giving the penny the first and the second time (knew her not). 

(36) It was known in 1916 by certain leading brethren that Bro. R. was too sick to live long. Among such was J.F.R. (Adonijah, Jehovah is my lord, in allusion to his stressing Jehovah's name as though it were about everything in God; Haggith, festive, in allusion to J.F.R.'s indulgence in feasts, e.g., he, C. J. Woodworth, A. H. MacMillan, etc., celebrated his victory in debate at Los Angeles in 1915 with a wine supper, v. 5), who, even before Bro. R.'s death, aspired to become his successor (exalted himself … king). He arranged to this end instrumentalities and helpers to herald his future exaltation (chariots, horsemen … men). Bro. R. at no time restrained him in this his ambition (not displeased [literally, restrained] … Why … so? v. 6). He had many attractive powers (very goodly man). It was after the beginning of the 1908-1911 sifters that he began to develop as an important personage in the reaping time (bare him after Absalom). He gave certain of the controversial pilgrims, especially A. H. MacMillan, C. J. Woodworth, W. E. Van Amburgh, etc., hints, by act and word, of his ambition (conferred with Joab, Jehovah is father, v. 7); and they and others as crown-lost prominent brethren (Abiathar, father of abundance) became his supporters in his ambition (helped him). But the prominent crown-retainers as priests, controversialists and pilgrims (Zadok … Benaiah … Nathan, v. 8) and certain Society Board members (Shimei, my fame) and People's Pulpit Association Board members (Rei, friendly), as well as other influential brethren devoted to Bro. R., did not favor J.F.R.'s ambitions (not with Adonijah). It should be here remarked that it was shortly after J.F.R.'s Los Angeles debate that he and certain of his above-mentioned 

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partisans began the course outlined in vs. 5-7. There was a haughtiness and a self-push in him that made the antitypes of those typed in v. 8 distrustful and hence non-supporting of him. He performed Truth services of extraordinary kinds, beginning with his publication of the Los Angeles debates and his "Battle in the Ecclesiastical Heavens" (slew … cattle, v. 9), in a subtle, crafty manner, to gain his ambitions (stone of Zoheleth, snake), seemingly to cleanse his conduct (En-rogel, fountain of the fuller), thus attracting most of the prominent pilgrims and certain other Truth controversialists (king's sons … men of Judah) to himself. But the crown-retaining pilgrims, controversialists, influential brethren and J. (Nathan … Solomon, v. 10) he did not attract to himself for his plan (called not). 

(37) The crown-retaining pilgrims, knowing J.F.R.'s character lacks and faults, meditated on the character requirements of the Sarah Covenant (spake to Bath-sheba, daughter of the oath, in allusion to the oath binding that Covenant, v. 11), in disapproval of J.F.R.'s self-indulgent and self-exalting course (heard … son of Haggith), carried on without Bro. R.'s knowledge (knoweth not). They decided to arouse these promises in themselves and in others to act through them in self-protection and in protection of J. (counsel … save thine own life … Solomon, v. 12), i.e., by calling attention to the Sarah Covenant character requirements, which accorded J. such tasks as implied that he would have charge of the Epiphany work, character requirements that J.F.R. did not have, to remind Bro. R. that these acts implied solemn assurances to that Covenant that J., a son of that Covenant, would have charge of the Epiphany work (swear … saying … thy son shall reign after me, v. 13). Why, then, should J.F.R. be taking royal powers to himself (why … reign?). These crown-retaining pilgrims would add their influence to the suggestions that the Covenant in them would make to Bro. R. (yet talkest … I … confirm thy words, v. 14). In them this

David's Last Days—Type and Antitype. 


Covenant presented the matter to Bro. R. during the Summer of 1916, while he was slowly dying (chamber … old, v. 15) and while arranging for Jordan's (second) smiting and carrying on its first smiting (Abishag … king). In its servants the Covenant respectfully approached him (bowed … king, v. 16); and Bro. R. asked it in them what was desired (wouldest). Then the Covenant in them repeated (vs. 17-19) what was given above as the antitypes of vs. 9, 10, 13. It in them by act declared to Bro. R. that the Church was looking to him for an indication as to who would supervise the Lord's work after his change (all Israel … tell … throne after him, v. 20), a thing that should be done to prevent the Covenant in its appliers, including J. from being treated as evil-doers (offenders, v. 21). 

(38) Then the crown-retaining pilgrims came to add their personal view (Nathan … came in, v. 22), and were announced (Nathan, v. 23) and presented themselves with great respect to Bro. R. (bowed … to the ground). They began by asking if Bro. R. by word or act had indicated that J.F.R. was to supervise the Lord's work after him (said, Adonijah … sit on my throne? v. 24). Then they stated (vs. 25, 26) what was given above as the antitype of vs. 9, 10. They by word and act asked whether Bro. R. had charged these things to be done (done … king, v. 27), and had so charged without informing the faithful pilgrims (not shewed … servant) who should supervise the Lord's work after Bro. R.'s death (after him). Bro. R. in thought summoned up the Sarah Covenant in its character requirements (Call me Bath-sheba, v. 28), which came before his mind as an object of attention (came … stood). Meditating on such character requirements, Bro. R. solemnly gave assurance (sware … Lord liveth … all distress, v. 29), as a repetition of a solemn assurance that his study over the matter of sending J. to Britain caused him to give to the Covenant, because of the involved principles (Solomon … my throne, v. 30), by confirming the appointment of J. to handle the 

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British situation in what proved to be the beginning of his supervising under Jesus the Epiphany work (certainly do). This confirmation reached its climax the night of Oct. 21, 1916, when Bro. R. told J. that he was commissioning him to handle the London Bethel and Tabernacle matter, details on which he promised to give J. at Brooklyn, Nov. 6-11. The Covenant in its servants very respectfully received this assurance (bowed … reverence, v. 31) and blessed him (live). 

(39) By announcing J.'s British trip in the Nov. 1, 1916, Tower, Bro. R. summoned the crown-retaining leading priests (Zadok), pilgrims (Nathan) and controversialists (Benaiah), who appeared (Call me Zadok … Benaiah … came, v. 32). These by act he charged to take his supporters and make them J.'s supporters (Take … servants, v. 33) and cause J. to exercise some of Bro. R.'s executive and teaching authority, which was carried out by the Board in J.'s being by his credentials given executive and teaching authority wherever he went outside America (mine own mule), and to do these things in harmony with the Truth (Gihon, stream, spring). By act he also charged that the leading crown-retainers as priests and pilgrims teach these things as to J. (Zadok … anoint him there king, v. 34) and announce this with well wishes (trumpet … king). He by act requested their support of J. (after him, v. 35) in his office (sit … king). This is what was the real meaning of Bro. R.'s appointing J. to the European trip (appointed … ruler). The crown-retaining controversialists by act acquiesced therein (Benaiah … said, Amen, v. 36) and prayed God's confirmation on the act (God … say so) and wished J. God's support as Bro. R. had had it (As … even so, v. 37), and in exaggerated feeling even went to the extreme of wishing his teaching and executive authority greater than that of Bro. R. (his throne … throne … David). As commissioned (vs. 33, 34), so, with Bro. R.'s bodyguard, the brethren acted (vs. 38, 39; 1 Chro. 29:22). Everywhere the brethren 

David's Last Days—Type and Antitype. 


acquiesced in J.'s appointment to the European trip (people came up after him, v. 40), and as they came to see its import they proclaimed it with joy (piped … great joy), making rents in the social organization constructed by the revolutionists (earth rent). J.F.R. told J. the afternoon of Oct. 30, 1916, at Oakland, Md., that he wished that he could have had J.'s European trip, with its implications unexpressed, but certainly desired, as proved by his later course and by the story of Adonijah. This was the beginning of his giving up to J., but it was an increasing thing, for the events of 1 Kings 1:1-37; 2:1-9 occurred before those of 1 Chro. 29: middle of v. 22 onward to 30 and 1 Kings 1:38-53. His giving up to J. was not surrendering executiveship in the Society, which he did not do, nor J. want, but was giving up to J. as Epiphany messenger. 

(40) The antitypical feasting of vs. 9, 25, 41 was the indulgence in and pleasure at the plan to make J.F.R. Bro. R.'s successor, combined with their enjoyment of the Los Angeles debate in print and the booklet, Battle In The Ecclesiastical Heavens. This was interrupted increasingly as it dawned upon the feasters what the implications of J.'s European trip were; for without any doubt it was the most important of all Bro. R.'s final arrangements for the work, even when its full implications are not taken into account. At first it was not at all understood (Adonijah … guests … Joab … Wherefore … uproar? v. 41). A. H. MacMillan, a leading crown-lost priest, then put in his appearance (Jonathan, Jehovah gives, … priest, v. 42). J.F.R. with praise welcomed him as a confederate (Come … valiant … good tidings). Knowing that Bro. R. designed to have J. handle the London Bethel and Tabernacle matters, A.H.M. told what he knew, though not understanding its full implications (Solomon king, v. 43), also telling (vs. 44-47) what was fulfilled in antitype of the charge of vs. 33-35 and in fulfillment of what was said in vs. 37-40. He further stated that Bro. R. accepted these good wishes (bowed … 

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bed) and praised the Lord for giving him to see that God had chosen J. as one who would faithfully perform the Epiphany work (Blessed … God … given one … my throne … seeing it, v. 48). Increasingly as the implications of Bro. R.'s pertinent arrangements became clearer to the feasters at J.F.R.'s symbolic banquet did dismay seize them, and they disassociated themselves from the undertaking to make J.F.R. the executor of the Epiphany work, implying as it did dealing with Azazel's Goat, each bent on his own interests (guests … afraid … way, v. 49). 

(41) J.F.R. in fear of J. sought sanctuary (Adonijah feared … caught … altar, v. 50), which was an admission that J. was to have executive charge of the work wherever he went, an admission made by J.F.R., when he voted in the Board to carry out Bro. R.'s purpose as to J., Nov. 2, when he accepted, Nov. 7, a place on the executive committee in charge of arranging for J.'s European trip, and when he made out genuinely meant credentials, Nov. 10, 1916, five days after J.'s passports were granted at Washington, an unanswerable disproof that J.'s credentials were given him merely to get passports, though his letter of appointment dated Nov. 1 was given him therefore. It should be repeated that in acting in the three ways above mentioned J.F.R. by acts made a partial admission that he had pursued an unsuccessful course in aspiring to having charge of the Lord's priestly work. J. learned of J.F.R.'s predicament, though vaguely seeing its import (told Solomon … Adonijah … caught … altar, v. 51), and also learned that J.F.R. desired solemn assurance of safety in fellowship (swear … not slay … sword). J. gave the assurance conditional on J.F.R.'s acting worthily (if … worthy, v. 52), but if not, J. would cut him off therefrom (if wickedness … die). J.'s pertinent promise and warning had their beginning when J., Nov. 3, told J.F.R. in answer to his question that a brother would be given charge of the Lord's work, and warned him against aspiring 

David's Last Days—Type and Antitype. 


thereto; and, among other things, the warning was continued when J. promised to support him as president as long as he kept Bro. R.'s teachings and arrangements. J.'s pertinent warning came to a climax when J. protested against his busybodying in J.'s British work. The assurances gave J.F.R. peace, and for a while he was in harmony with J.'s executive acts in Britain (down from the altar … bowed). Then J. bade him do his work as president (to thine house). 

(42) The episode of 1 Kings 2:1-11 occurred, type and antitype, according to v. 12, before the most of 1 Kings 1:41-53 transpired. Toward the end of his life (drew nigh … die, 1 Kings 2:1) Bro. R. by act indicated that he would soon die, and he gave J. repeated exhortations by word and act (charged Solomon), in view of his approaching death (I go … earth, v. 2), to be strong and brave and to be faithful in his office (strong … man; keep the charge, v. 3), faithfully observing the correctional (statutes), ethical (commandments), doctrinal (judgments) and typical (testimonies) teachings of the Lord (law), in order to prosper in deeds (prosper … doest) and undertakings (turnest). Thus would the Lord's word to Bro. R. be fulfilled (continue his word … me, v. 4), to give him a faithful son to supervise the Lord's work to a completion (If … heed … in truth … heart … soul … not fail … throne). Especially at Dallas, Oct. 21, he warned against his sparing evil controversialist leaders in general, and the British managers in particular (Joab, v. 5), who mistreated him and evilly disfellowshipped two sets of other faultless controversial leaders (me … Abner … Amasa … shed blood … peace), thus defiling their service and their conduct (blood … girdle … feet). He indicated that J. should do to these according to wisdom given him by the Lord in refuting them (Do … wisdom … hoar head … grave). This J. has faithfully done throughout the Epiphany in refuting such. By word and deed Bro. R. exhorted J. to feed with the Truth those who in the 1908-1911 

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sifting supported him (sons of Barzillai … eat … came to me … Absalom, v. 7). He likewise by act and word charged J. not to treat as guiltless those who grossly slandered him during that sifting (Shimei … cursed … when … Mahanaim, v. 8), even though they expressed regret, and he promised that he would not cut them off (meet me … sware … not … sword). But Bro. R. desired J. to vindicate him in his pertinent writings (not guiltless … wise … to do … hoar head … grave, v. 9). This J. fulfilled by refuting those slanders in his descriptions of that sifting and of those who slandered Bro. R. in that sifting. Bro. R. passed away Oct. 31, 1916 (slept), and has been kept in reverent remembrance in the sphere of his executiveship (city of David, v. 10). He exercised his office as executive warrior 40 years and 6 months (2 Sam. 2:11), from May 1, 1876 [Corrected: PT '52, p. 66], to Oct. 31, 1916, 7½ years in joint association with brethren whom he treated as equals (Hebron, friendship, 2 Sam. 2:11; 1 Chron. 29:26, 27), and 33 years in exclusive authority in his sphere of executiveship (Jerusalem). J. succeeded him, not in his office as that Servant over the household, but as the Lord's executive for the Epiphany after Bro. R. ended his day of wise counsel (good old age, 1 Chron. 29:28), useful life (full of days), abundant knowledge and grace (riches) and high position (honor). His life has been treated of in writings and sayings of some Philadelphia Epoch Truth servants (Samuel, v. 29), of crown-retaining pilgrims (Nathan) and of himself and J. (Gad), all of whom set forth his executive acts (reign, v. 30), his power (might), and his and God's real and nominal people's experiences (times … him … kingdoms). 

(1) Where are Bro. R.'s last days described? Viewed from what standpoint? Mainly with what were his last days filled? How did he not do this? By what can we see the import of these his arrangements? In what else can such preparations be seen? What is the first import of this arrangement? The second? The third? Why 

David's Last Days—Type and Antitype. 


these things? What in reality were they? What feature in these his activities do we not clearly know? What do we know about his pertinent knowledge? Why did he not tell us pertinent details? What was the Lord able to do in any case? What do we opine? 

(2) What pertinently did he understand? Why so? How proved? Resultantly, what did he first do? How typed? By what? How did he begin to develop the tribe of Judah of the Epiphany Camp? How typed? Of whom consisting? How did he arrange for the antitypical masons to hew? What was such hewing? How typed? What did he do for the antitypical doors? How typed? On what did he teach much? How typed? Between what did he distinguish? How typed? Who provided these? How typed? For example? How typed? What did his acts say of J.? How typed? Why did he consider this? How typed in general and in detail? Resultantly, what did he then do? 

(3) How were the call of, and charge to J. made? How typed? What episode occurred in May, 1916? What was the first act of this charge? The second? The third, with examples? The fourth? The fifth? The sixth, with details? The seventh, with its implications? 

(4) How did J. at the time not look upon point (6)? What three things made him later see special significance therein? What was the significance of each one of the five? The subjects of the others than J.? Their order? How typed as to J. and the groups of Levites? J.'s subject? What peculiarity marked the three Levite leaders in each case afterward? What should first be noted as to the seven acts foresaid? After what example? Second? 

(5) What by act did Bro. R. tell J.? How typed? For what three reasons did God forbid it? How typed? Who was to do it? How typed? What condition would make it fitting? How typed? What fact does not contradict this? With what result? How typed? What of his work will be peaceable? How typed? What pertinent knowledge did God give Bro. R.? Probably through what? What other pertinent knowledge did He give him? How typed? How long? How typed? By what two things did Bro. R. tell J. that J. would build the Epiphany temple? How typed? Why did he say this? How typed? What desire did he express to J.? How typed? Who charged this work? How typed? To what end? How typed? What conditional 

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assurance did he give J.? How typed? To what did he exhort J.? How typed? 

(6) What other assurance did he give J.? How typed? What three truths are hidden in the weight and value of the gold? How is each gotten? What two things do we not know Biblically as to a talent of silver? From what does this estop us? What four assurances further did he give J.? How typed in each case? What further assurance did he give J.? How typed? 

(7) What three things did Bro. R. exhort the leaders to do to J.? How typed? What two things did he point out to them? How typed in each case? What proved the second? How typed? For what purposes? How typed? To what, therefore, did he exhort them? For what end? How typed? To what two things did he arouse them? What did this imply? How typed? For what two things was it to be done? How typed in each case? To whose praise? How typed? What do the above-given facts prove? How typed? 

(8) With what activities were Bro. R.'s closing days occupied? Where stated? What exception is noted? What facts prove this exception? What is typed by David's ordering temple matters? When did this ordering set in? Among other ways, in what? Where is this shown? In, what else did it take place? What occurred there? What is to be kept in mind here as to priests and Levites? Why? In what condition were the subordinate servants of the Truth described? How typed? Where were these descriptions given? According to what? How typed? Who responded to this call? How typed? Of whom did the first body consist? How typed? The second? How typed? The third? How typed? The fourth? How typed? How did Bro. R. arrange these? How typed? 

(9) Accordingly, into how many kinds did they form? How did each differ from the others? How typed in each case? What were the two main groups of the Gershonites in Bro. R.'s days? How do they differ? Into how many and what groups were the antitypical Laadanites divided? How typed in each case? What correction in the reading of v. 9 is suggested? Into how many and what groups did the first divide? How typed in each case? Into how many and what groups were the Shimites divided? How typed in each case? What group was the chief of these? How

David's Last Days—Type and Antitype. 


typed? The next? How typed? What has become of the third and fourth groups? Why? How typed? How were others arranged? How typed? Into how many and what groups did they divide? How typed in each case? Who have come from the Christ? How typed in each figure? What work was given the Church's High Priest? How typed? Who cooperates? What were they? How typed? 

(10) Wherein do the Amramites first appear? How proved? Of how many and what groups are they? How typed in each case? Who were their chiefs? How typed? How many parties in the Jersey City church? How typed? Whom do they respectively favor? How typed? Who were the chief ones of the antitypical Eliezer Amramites? How typed? Into what was it broken up? How typed? Whom as against whom did its chief clique hold? How typed? Who were the chief group of the antitypical Izharites? How typed? Who were an offshoot of these? How typed? Into how many and what groups did the Ritchieites as antitypical Hebronites divide? How typed in each case? The Sturgeonites? How typed in each case? The antitypical Merarites? How typed in each case? How many and what groups of offshoot Merarites are there? How typed in each case? 

(11) How many and what groups are the Society Merarites? How typed in each case? What did the Rutherfordites not do? How typed? What did they form? How typed? What did these cease being? How typed? Thereafter what did its parties do? How typed? What is the chief group of such Elishaites? How typed? Into how many and what groups did the Standfasts divide? How typed in each case? Of what are the above the main groups? How typed? Even who? How typed? Where do they minister? How typed? What other two classes do they include? How typed in each case? Even like whom? How typed? How divided as to leaders? How typed? Over against whom? How typed? How were they appointed? How typed? 

(12) What two things did Bro. R. proclaim? How typed in each case? What change did he indicate? When? How typed? Why was this to be? How implied? What described the service of antitypical Elisha? How typed? Even who? How typed? What was their duty? How typed? Firstly, in what four respects? How typed in each 

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case? To what other three matters? How typed? From what three standpoints? How typed in each case? Under what three conditions? How typed in each case? What other thing were they to do? How typed? What three things were they to minister? How typed in each case? In relation to what three things? How typed in each case? When were they to do these things? How typed? What would this enable them to do? How typed? Toward what three things? How typed? In what things? How typed? 

(13) What will next be set forth? Where typed? Whom do Aaron's sons type when, connected with the tabernacle, they appear unnamed? When named, for the end of the Age, in each case? How proved? What did antitypical Nadab and Abihu not leave at death? How typed? Before what did they pass away? How typed? What distribution of prominent services did Bro. R. make? How typed? According to what? Why? How typed? How did the more prominent then compare numerically with the less prominent pilgrims and their supporters? How typed? What was the difference? How typed? 

(14) How did each of the 24 stand related to his group? How typed? As such what were they? How typed in both relations? Who scheduled their appointments? How typed? Before what five sets of antitypes? How typed in each case? How was this severally done? How typed in each case? How does the correct translation show this? Where are 24 scheduled? Who are the 16 antitypical Eleazarites in the order of their prominence? To whom do they correspond? How does antitypical Jehoiarib perform his Epiphany ministry? After what similar example? Who are the 8 antitypical Ithamarites in the order of their prominence? To whom do they correspond? How, according to our ability, are they set forth? How typed? By whom was this arranged? Ordered? How typed? 

(15) What in three groups are set forth in 1 Chro. 25? Wherein were they subordinate to the previous 24? By whom were these three groups appointed? How typed? How did these three groups differ? With what three things were they privileged to serve? How typed in each case? What is the description of the first class of these? How typed in each case? Where were they listed? In what group were they? How typed? By whom appointed? How typed? 

David's Last Days—Type and Antitype. 


(16) What else were the next group? How did they as such serve? How typed? Who were they? How typed in each case? What is to be noted of the sixth? Of whom did the third group consist? How typed? Who were they, according to the Tower schedules? How typed in each case? Which two were not scheduled there? 

(17) Through what did they see the Truth? How typed? What did they have as their service? How typed? What did God do to the Sunday pilgrims? How typed? What other class of Sunday pilgrims was there? Who were they? How typed in each case? To what groups did the foregoing 27 brothers belong? How typed? For what commissioned? How typed? In what way was each of the three groups to serve? How typed in each case? By whose arrangement? How typed? For what three groups? How typed? What will be seen from vs. 9-31? How typed? In what were they skillful? How typed? Why? How typed? To whom did these 24 courses correspond? Whom did they supplement? What two illustrations are thereto given of this? What else is to be noted thereon? 

(18) What follows? What should be noted? How were they not to serve? After whose example? How typed? Whom did they include? How typed? What was each course in its order? What was the corresponding priestly course? How typed in each case? 

(19) What is the next set of the Epiphany temple's Truth servants? How typed? What is the first class of these as antitypical Korahites? How typed? How many of traveling companies of these were there? How typed? How many local companies were there of these? For example? How typed? What was the second class of antitypical Korahites? How typed? What were the chiefs of these? How typed? What companies of these were by the first set organized? How typed in each case? Where else were other companies of these organized through the traveling work of Sr. Sanford and J.? How typed in each case? In how many other places was it organized? How in part were these aroused? How elsewhere? 

(20) Who were the third set of antitypical porters? How typed? What was and what was not the first set of literature-distributors? Yet which were the chief ones? How typed? Who were the other three in order of importance? How typed in each case? In how many and 

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what groups were literature-distributors? How typed? 

(21) Of what groups did the antitypical doorkeepers consist? How typed? What were their chiefs given to do? How typed? To whom was appointment to service given? How typed? According to what? How typed? What was the assignment of the Photo-Drama workers as a whole? How typed? Of their seven traveling companies? How typed? Of the Pastoral workers? How typed? What other work was assigned to these? How typed? What is noted as omitted above? Why here mentioned? What position was assigned these? How typed? Who else had the same position? How typed? What was their special work? How typed? At what particular stage? How typed? 

(22) Where did six of the traveling companies of Photo-Drama workers have their position? How typed? The seventh? How typed? How many and what stations did three of them have? Possibly what other one? Of how many and what groups did the Pastoral workers consist? How typed? Of what also was their charge? How typed? What was their position? How typed? For what were they especially to work? How typed? What other two groups were active at this position? What is pointed out in paras. (20) - (22)? How typed? 

(23) Who are brought to our attention in vs. 20-32? Of what two things did the first of these have charge? How typed in each case? To whose lot did this fall? Especially to whose? Why? How typed? Who were the first subdivision of these? How typed? What was the charge of some of these? How typed? Of some others? How typed? In brief, what were these? How typed? What other four groups were there? How typed in each case? Who was the leading group of antitypical Amramites? How typed? What was their charge? How typed? What was the second group of antitypical Amramites? How typed? Who else belonged here? How typed? Of what did R. H. Hirsh and others have charge? How typed? What were the antitypical dedicated things? How typed and proved? To what four classes did some of these belong? How typed in each case? Whose was the charge of these and other similar things? How typed? 

(24) Who are next brought to our attention? How typed? With what were they charged? How were they and their work typed? What two things are to be noted 

David's Last Days—Type and Antitype. 


as to vs. 30-32? What is surmised as to the two occurrences of the word Hebronites in v. 31? What does the expression, "this side Jordan westward," mean? Accordingly, what was the charge of the Hebronites? The Uzzielites? How typed in each case? In what year of Bro. R.'s ministry was the Uzzielites' work assigned? How typed? Through and for what? How typed and proved? What was their mental attitude? How typed? Over what threefold work were they made overseers? How typed in each case? Why? How typed? 

(25) What is described in 1 Chron. 27? From what three standpoints? Where is each described? To what period did the workers heretofore described belong? How was it with those described in 1 Chron. 27? How is this proved in three ways? Who are the chief fathers? How proved? What did they do? How typed and proved? What did each grace have? How typed? What did each course have in general and in particular? What is here done as to these twelve graces? Where else symbolized? Who led the first course? In what ways? How typed? The second? In what way? Who else was in this course? How are these typed? The third course? In what way? Who else was in this course? How is he described? How are these typed? The fourth course? In what way? How typed? What remark is here made on Asahel? Who seems to have taken Mr. Paton's place? How typed? How did they work? How typed? 

(26) The fifth course? In what way? How typed? The sixth course? In what way? How typed? The seventh course? In what way? How typed? The eighth course? In what way? How typed? The ninth course? In what way? How typed? The tenth course? In what way? How typed? The eleventh? In what way? How typed? The twelfth? In what way? How typed? What conclusion does thought on these things draw? 

(27) What two considerations prove that in historical books following Joshua priests represent prominent and Levites subordinate servants of God? Why? What conclusion is to be drawn therefrom as to vs. 16-22? What is the relation of the twelve spiritual tribes to the twelve chief graces? How typed? Symbolized? Who were their leaders here? What difference as to order? How many tribes does Manasseh type? What is done in this list

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with Gad and Asher? What is done to make up for these? Where treated? What was thereby maintained? What class is typed by one of the 13 tribes? Who was the antitype of Zadok? What is not given here? For what is the above sufficient? 

(28) Why are vs. 23, 24 not treated here? What will next be studied? Of what do vs. 25-31 treat? Vs. 32-34? How many departments were there as headquarters? Corresponding to what? What was each one of these in its order? How typed in each case? What did they administer? How typed? What three things do vs. 32, 33 type? How typed in each case? Whom does Joab type? What proved both David's to be great executives? 

(29) The attention of what four classes did Bro. R. attract? How typed in each case? Whither? How? How typed? By what? How typed? By what did he address them? How typed? What did he tell them? How typed? Why did he purpose it? How typed? By act what did he declare? How typed? What did God do thereon? How typed? Why? How typed? What three classes had God rejected from his office? How typed in each case? Whom did He prefer for it? How typed? Of the many pilgrims whom did God choose for the Epiphany overseer? How typed? In what two ways did he say it? Who had revealed this to him? How typed? What two things was J. to do? How typed in each case? What was to be the relation between God and J.? How typed? What did God promise? How typed? Conditioned on what? In what three respects? How typed? 

(30) What did Bro. R. next do? How typed? Why? How typed? What did he then do? How typed? Why? How typed? Of what did he assure J.? How typed? Warn him? How typed? To what did he exhort J.? As what? How typed? What did he bid J.? How typed? Of what 11 things did he give J. an understanding? How typed in each case? 

(31) Secondly, of what 17 other things did Bro. R. give J. an understanding? How typed in each case? To whom did he not, and to whom did he ascribe the honor of originating this entire plan? How typed? Where was it written? How typed? 

(32) To what did Bro. R. encourage J.? By what? How typed? Against what did he guard J.? How typed? 

David's Last Days—Type and Antitype. 


Of what did he assure J.? How typed? Until when? How typed? What other two assurances did he give J.? How typed in each case? Who would be under J.'s executive charge for this work? How typed? By what did he tell the brethren that J. was God's choice as executive? How typed in its two parts? Despite what? How typed? In view of what? How typed? Why? How typed? What else did he tell the brethren? How? How typed? Of what ten things did the preparations consist? How typed in each of the ten particulars? How? How typed? 

(33) What did he further tell the brethren? How typed? Consisting of what? How typed? For what? How typed? In addition to what? How typed? Of what did these consist? How typed? How? How typed? For what uses? How typed? How were they variously adapted? How typed in each case? By whom to be worked up? How typed? What did he then do? How typed? By whom was a response first made? How typed? For what were the gifts suitable? How typed? Of what kinds? How typed? What other things were given? How typed? In whose care? How typed? Who else responded? How typed? How? How typed? With what effect? How typed? 

(34) What else did Bro. R. do? How typed? What desiring? How typed? What five things did he ascribe to God? How typed in each case? What seven things did he acknowledge? How typed in each case? What did he then do? How typed? What else did he acknowledge? How typed? Why? How typed in each case? What did he own all of God's people to be? How typed? How handicapped? How typed? What did he again acknowledge? How typed? What did he recognize? How typed? Assert? How typed? With whom and for what did he plead? How typed? For what did he pray for J.? How typed in each case? To what end? How typed? 

(35) What did he then do? How typed? What response was made? How typed? In what ways did they do it? How typed in each case? What did they sacrifice? How typed? What did they connect with this sacrifice? How typed in each case? How related to the Divine nature? How typed? In what manner? How typed? What did they do during the last half year of Bro. R.'s life? How? How typed? Why is 1 Chro. 29 left unfinished here and 1 Kings studied instead? With what was the

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last year-and-a-half of Bro. R.'s life marked? In what particulars? How typed? What did not restore his former strength? How typed? Unto what and why did they encourage him? How typed? Why bring this power to him? How typed? What new powers did he then exercise? How typed? In what one did they find most promise? How typed? What did they do with this power? How typed? What was one of its qualities? How typed? Why used? How typed? What did he not exercise towards it? How seen? How typed? 

(36) What did some know in 1916? Who was among these? How typed? What qualities did he have, as implied in his typical name? To what did he aspire, even before Bro. R.'s death? How typed? Accordingly, for what did he arrange? How typed? What did Bro. R. not do about it? How typed? What did he have? How typed? When did he start to come to the fore? How typed? What did he do pertinently? How typed? How did they and others react? How typed? Who did not favor his ambitions? How typed? When was the course outlined in vs. 5-7 begun? What made the faithful distrust and not support him? What did he perform? How typed? In what manner did he seek his ambitions? How typed? Giving what appearance? How typed? Whom did he attract? How typed? Whom not? How typed? 

(37) What did the crown-retaining pilgrims do about it? Why? How typed? How? How typed? How did J.F.R. carry his ambition on? How typed? What did the faithful pilgrims decide to do? How typed? How? What did these acts imply? How typed? What question did this raise? How typed? What would these pilgrims do? How typed? What in them did the Covenant do? When? How typed? Amid what activities of his? How typed? What did the Covenant then do? What did Bro. R. ask? How typed? What was answered? Where explained? What did it declare? How typed? Why necessary? How typed? 

(38) What then set in? How typed? What was done? What did they do? How typed? They began by asking what? How typed? What did they then state? How typed and paralleled? What two things did they ask? How typed in each case? What did they ask? How typed? What did Bro. R. then do? How typed? How did it come before his mind? How typed? What two things did he 

David's Last Days—Type and Antitype. 


do? How typed in each case? As what? Why? How typed? By what? How typed? When and how did this reach its climax? In what two ways was it received by the Covenant? How typed in each case? 

(39) Whom did he summon? How? How typed? With what two things did he charge them? How typed in each case? How was it carried out? How typed? How do it? How typed? What two things else did he charge? How typed in each case? What did he request? How typed? In what? How typed? Of what was this the meaning? How typed? Who acquiesced? How typed? For what did they pray? How typed? Wish? How typed? How did they exaggerate the wish? How typed? How did the commissioners act? With whom? How typed and proved? What was the brethren's twofold response? How typed in each case? With what effect? How typed? What did J.F.R. tell J. Oct. 30, 1916? With what not expressed but desired? How proved? Of what was this the beginning? What was its further development? How in time are the events of 1 Kings 1:1-37; 2:1-9 related to those of 1 Chron. 29 from the middle of v. 22 to v. 30 and 1 Kings 1:38-53? Of what was not his giving up to J.? 

(40) What was the antitype of the feasting of vs. 9, 25, 41? By what was it interrupted? Why? Even under what circumstance? What at first was not done as to it? How typed? Who put in his appearance? How typed? What did J.F.R. do to him? From what vantage ground could he speak? Despite what? What did he tell? How typed? Where typed? As to what charge? Fulfillment? What did he state of Bro. R.? How typed? What else? How typed? What increasingly seized upon the banqueters? Why? How typed? What did they then do? How bent? How typed? 

(41) How did this affect J.F.R.? How typed? Of what was this an admission? By what three acts was the admission made? What proves that the credentials were not given J. to obtain passports? What was given J. to get passports? What should be repeated? What did J. learn? How typed? What else did he learn? How typed? How did he respond? On what condition? How typed? If the condition were not fulfilled, what did J. say would be done? How typed? Wherein did this promise and warning have a beginning? Among other things, how was 

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the warning continued? How did it come to a climax? What were the effects of J.'s promises? How typed? What did J. then bid him do? How typed? 

(42) When comparatively did the episode of 1 Kings 2:1-11 occur? In his last days what by act did Bro. R. indicate? How typed? What at that time did he give J.? How typed? In view of what? How typed? To what did he exhort J.? How typed? In what 4 particulars was he to keep God's Word? How typed in each case? With what results? How typed? What would this fulfill? How typed? What was the Lord's pertinent promise? On what conditions would this son so do? How typed? What charge did Bro. R. give J. at Dallas, Oct. 21? How typed? For what two reasons? How typed? What did they thereby do? How typed? What did he indicate that J. do to these? How typed? What has J. done to fulfill this charge? When? To what did he next exhort J.? How typed? What third thing did he exhort J.? How typed? Despite what two things? How typed? What did Bro. R. desire J. to do for him? How typed? How did J. fulfill this charge? When did Bro. R. pass away? How has his memory as executive been treated? How typed? How long did he exercise executive authority? From when to when? How in the first 7½ years? How in the next 33 years? How typed and proved? In what sense did J. not and did succeed him? After what four high attainments? How typed in each case? By what three sets of brethren has his life been set forth? How typed in each case? What have they set forth? How typed?