APPENDIX 3. THE FIRST YEAR OF ARTAXERXES LONGIMANUS IS B.C.474.

The decree of Artaxerxes in his 20th. year.
Most prophetic students would consider that the decree of Artaxerxes in the 20th. year of his reign in Neh.2v1., and Nehemiah's return to Jerusalem, fulfilled the start of the 490 years of prophecy that are mentioned in Dan.9v20-27.. Some have put this decree at B.C. 445; however historical evidence shows that B.C. 474 was the year of accession of Artaxerxes Longimanus to the throne, and B.C. 454 is his 20th year. It is difficult to make an accurate chronology of late Persian history, however, there are several important witnesses.

1. THUCYDIDES VITAL EVIDENCE ON THE YEAR OF ACCESSION OF ARTAXERXES LONGIMANUS.
Thucydides gives crucial evidence on the year of accession of Artaxerxes Longimanus. Anstey writes on pages 291 and 292 of his book, "The Romance of Bible Chronology:" "The truth is, there are no authentic records of the late Persian period in existence. The method of measuring time by means of Olympiads was not adopted till more than 60 years after the death of Alexander the Great. It was not used in the Parian Chronicle. A Chronology was framed by Eratosthenes and Apollodorus, and all the known facts of past history were made to fit into it. Hence discrimination is needed to enable us to separate what is really certain from what is a matter of opinion and conjecture.

The one event which Thucydides does mention in his brief and hurried summary of this unwritten period, is the flight of Themistocles, and just here at this very point which he does touch the chronology of this period, he is in flat contradiction to Ptolemy's Canon. Writing of the year B.C. 471, Thucydides says, Themistocles had been ostracised and was living at Argos. Lacedaemonians and Athenians sent officers to arrest him. He fled to the Corcyreans. They conveyed him to the neighbouring continent. The officers constantly enquired in which direction he had gone, and pursued him everywhere. He stopped at the house of Admetus the King of the Molossians, who protected him and would not give him up to his pursuers, though they pressed him to do so. And as Themistocles wanted to go to the King (of Persia), Admetus sent him on foot across the country to the sea at Pydna (which was in the Kingdom of Alexander). There he found a merchant vessel sailing to Ionia, in which he embarked. It was driven by a storm to Naxos, but at length he arrived at Ephesus. Themistocles then went up the country with one of the Persians who dwelt in the coast, and sent a letter to Artaxerxes the son of Xerxes, who had just succeeded to the throne." End of quote.

Anstey states that this shows that Ptolemy's Canon is in error, for according to Ptolemy's Canon, in B.C. 471 Xerxes was in the 15th year of his 21 year reign, after which Artabanus reigned 7 months, and then Artaxerxes Longimanus came to the throne; this would have made Artaxerxes only a boy of 14 in 471 B.C., when Themistocles arrived in Persia, and according to Ptolemy, Artaxerxes Longimanus did not come to the throne until B.C. 464, seven years later.

Anstey continues: "This event is dated in Ptolemy's Canon 7 years later than the time at which it occurred. No blame attaches to Ptolemy for this. He did the best he could with the materials at his disposal. But real blame does attach to the modern scholar, who refuses to recognise a proved error, and continues to regard as an infallible guide, a table of reigns, which as regards this part of the Persian period, is incapable of verification, suspect as to its source and false in its facts." Quote ends.

So we see that after Themistocles had been accused and convicted of treason in his own country, Thucydides records that Themistocles fled to Persia when Artaxerxes had but "lately come to the throne." Thucydides Book 1 Chapter 137. Thucydides was in the best position to know about Themistocles for they both lived in Athens, and Thucydides was born about the time, or just after Themistocles death. Thucydides also lived during the reign of Artaxerxes Longimanus, for we read in Neh.5v14. and 13v6. of the thirty second year of the reign of Artaxerxes Longimanus. According to Thucydides and Diodurus, Artaxerxes reigned forty years; this would be from B.C. 474 to 434: Usher would give a 51 year reign to Artaxerxes from 474 to 424 B.C.; whereas Clinton says he reigned from B.C. 464 to 424.

NOTE ON THEMISTOCLES.
Themistocles was an Athenian statesman and general. He developed the harbour at Paraeus and increased the strength of the Athenian navy from seventy to about two hundred ships to prepare for the threatened invasion by the Persians. In the seventh year of his reign, Xerxes and his Persian army invaded Greece; Themistocles persuaded the Athenians to trust in their naval power and strategically directed the battle at Salamis, and Xerxes was defeated; and Themistocles became a national hero. His success made him arrogant, and dangerous anti-Spartan intrigues caused him to be exiled for about five years. His intrigues against the Spartans continued, and the Spartans accused him of treason, and had him tried and convicted in his absence, in his own city of Athens, and obtained a sentence of death against him. Themistocles was forced to flee and after various adventures came to the court of the Persian king Artaxerxes Longimanus, and he was allowed to live in style at Magnesia until he died. The arrival of Themistocles at the court of Artaxerxes Longimanus, and the date of that arrival, is of critical importance in the study of the prophecy of the seventy sevens of Daniel.9v20-27., for it fixes the start of that prophecy.

NOTE ON THUCYDIDES.
Thucydides has been called the first and best of impartial and scientific historians. The date and manner of his death is unknown. Anstey says Thucydides lived from 471 to 401 or 396 B.C.; others say 460 B.C. or earlier. Thucydides was an outstanding Greek historian; he was born in Athens and was a member of the aristocratic family that included the great general and statesman Miltiades, and was connected with the royal family of Thrace, where he had an estate and some gold mines. Thucydides caught the plague in the great pestilence which raged in Athens from B.C. 430 to 427 and was fortunate to survive it. In B.C. 424 he was elected "strategos," a military magistrate and general, and was stationed in Thrace and was given command of the fleet in the Thraceward region. In 422 B.C. Thucydides failed to prevent the capture of the important Thracian city of Amphipolis, when it was taken through a surprise attack in the middle of winter by the Spartan general Brasidas. Thucydides was recalled, tried, and sentenced to an exile which lasted twenty years.

Thucydides spent most of the twenty years of his exile in Thrace and was there for the rest of the war. Thucydides, like John Bunyan, made valuable use of his exile, he spent his time writing, travelling and gathering material for his remarkable "History of the Peloponnesian War." He did not return to Athens until it was taken by the Spartans in 404 B.C. and peace was made. In his "History of the Peloponnesian War," Thucydides gives an account of the war between Athens and Sparta, but failed to finish the work, stopping his account of the events in the middle of 411 B.C.; more than six and a half years before the end of the war. (431 to 404 B.C.). He describes events leading up to the war, and in books 2 to 8, the war itself.

Thucydides stood alone amongst the historians of his day for historical integrity. Most of the classical historians were often careless and inaccurate in their histories, but Thucydides was remarkable for his meticulous critical historical research. Thucydides complained that his predecessor Herodotus included too many "mythical" elements and that his primary reason for writing was to please his audience; he also complains that other historians were unclear in their chronology. Herodotus, B.C. 484 to 424, Xenophon, about B.C. 430 to 437; and Ctesias, 5th. century B.C.; all lacked the accuracy and integrity of Thucydides in their histories, as Thucydides said of these chroniclers, "They cared only for popularity and took no pains to make their narrative trustworthy." This contrasted greatly with his own searching scrutiny of historical materials and strict adherence to the facts. Thucydides writes, "'As to the deeds done in the war, I have not thought myself at liberty to record them on hearsay from the first informant or on arbitrary conjecture. My account rests either on personal knowledge or on the closest possible scrutiny of each statement made by others. The process of research was laborious, because conflicting accounts were given by those who had witnessed the several events, as partiality swayed or as memory served them."

2. CHARON OF LAMPSACUS.
Was born 554 B.C., and was still writing history in B.C. 464 (Suidas). Charon of Lampsacus, like Thucydides, said that the flight of Themistocles to the court of Artaxerxes Longimanus took place in 471 B.C.; Ptolemy's Canon said that he was not king until seven years later. Anstey states that it is a fact that Ptolemy's canon is contradicted by competent witnesses at various points.

3. CORNELIUS NEPOS. About 100 A.D.
Was a Roman historian who lived about 100 A.D., he was a friend of Cicero and Catullus. Twenty five of his short lives of statesmen and warriors have survived in his "De Viris Illustribus." He deals mainly with Greeks. Nepos supports Thucydides, he wrote: "I know that most historians have related that Themistocles went over into Asia in the reign of Xerxes, but I give credence to Thucydides in preference to others, because he, of all those who have left records of that period, was nearest in point of time to Themistocles, and was of the same city. Thucydides says that he went to Artaxerxes." End of quote.
Nepos, Themistocles, Chapter 9.

4. PLUTARCH. A.D. 46 to 120.
The Greek historian and philosopher Plutarch is famous for the literary beauty of his parallel biographies of great Greeks and Romans, in which he matched one against the other. The translations of these "Lives," by Thomas North became a source of some of Shakespear's plays. Plutarch writes:- "Thucydides and Charon of Lampsacus, say that Xerxes was dead, and that Themistocles had an interview with his son, Artaxerxes; but Ephorus, Dinon, Clitarchus, Heraclides and many others, write that he came to Xerxes. The chronological tables better agree with the account of Thucydides." Them. c. 27.

5. DIODORUS THE SICILIAN. Of the first century A.D.
The Greek historian Diodorus places the death of Themistocles in B.C. 471. It is reported that after his arrival in Persia, Themistocles asked for his audience with Artaxerxes to be postponed for a year in order to learn the Persian language, so that he could communicate with Artaxerxes in the Persian language.

6. JEROME. A.D. 340 to 420.
Jerome translated into Latin the Greek "Chronicon" of Eusebius, only fragments of the Greek manuscript exist, but Jerome's translation is still extant. Eusebius was the first one to adopt reckoning chronological events by the hypothetical era of the Greek Olympiads, (four year periods beginning in 776 B.C.); and he, unfortunately, adapted historical events to his Chronology, instead of adapting his Chronology to events. The Chronology of Eusebius has been followed by all kinds of authors and determined the Chronology in Western Europe, till the time of Bede, and since, up to almost the present day. Eusebius puts the arrival of Themistocles in the fourth year of the 76th. Olympiad (76 times 4 = 304 taken from 776 = 472. So in the fourth year would be 473 to 472 B.C.

7. JAMES USSHER. A.D. 1581 to 1656.
Ussher was born in Dublin, and educated in Trinity College. He took holy orders in 1601 and in 1607 became Professor of Divinity at Trinity College, Dublin. In 1625 he became Archbishop of Armagh, purely on merit, and in 1634 Primate of all Ireland. Ussher was a great scholar, after a life-time of study he felt the evidence dictated that Artaxerxes Longimanus came to the throne in 474 B.C.; and as do other leading chronologers; Petavius, Vitringa 1659-1722. Ernst Wm. Hengstenberg, 1802-1869; writes in his "Christology of the Old Testament," Vol.2, page 395: "Kreuger--- places the death of Xerxes in the year 474 or 473, and the flight of Themistocles a year later." Ussher is one of several authorities who put the arrival of Themistocles in Persia in about 473 B.C., when as Thucydides records, Artaxerxes Longimanus had but "lately come to the throne."

Bishop William Lloyd took Ussher's Chronological dates and put them in the margins of his Lloyd's Bible, however he altered Ussher's date of the 20th. year of Artaxerxes Longimanus in Nehemiah.2v1., from B.C.454 to B.C. 445.

8. S. P. TREGELLES.
Writes an instructive footnote on page 100 and 101 of his "Remarks on the Prophetic Visions in the Book of Daniel."

"On the 20th of Artaxerxes.- Some have found a difficulty in making out the chronology of the seventy weeks, because they have thought that the time from the 20th of Artaxerxes to the crucifixion of our Lord would not fully accord with that marked out in the prophecy. If it had been so, it need have surprised no one; whatever be the result of the chronological calculations, the word of God is the same; we know that it is certain, and everything else must bend to it. But here I believe the difficulty to be wholly imaginary. It is true that we may find some from the date printed in the margin of our Bibles; but the history of this date, as it here stands, is rather curious. Archbishop Ussher drew up a scheme of Chronology which is commonly followed, rather from convenience than from its absolute correctness being supposed. About a hundred and fifty years ago Bishop Lloyd undertook to affix Archbishop Ussher's dates to our English Bibles; but IN THIS INSTANCE, he made a considerable alteration and substituted another date of his own, so as to adapt the reign of Artaxerxes to his own theory.

The date which stands in our Bibles for the 20th year of Artaxerxes is 446 B.C.- this makes the commencement of his reign 465 B.C.; but the authority of the best and most nearly contemporary historian will put the matter in a very different light. Thucydides mentions that the accession of Artaxerxes had taken place before the flight of Themistocles; this authorises us to adopt Ussher's date and place the commencement of the reign 473 or 474 B.C. This would give the date of 454 or 455 B.C. If we add to this the date of the crucifixion it will give us the exact period of the sixty-nine weeks. In doing this we must remember that the birth of our Lord was about four years before the common era, so that the thirty-third year of His life, when He is supposed to have suffered, would correspond with the year twenty-nine of our reckoning. I believe this to have been the true date; first because of the day of the week on which the Passover commenced in that year; and also, because of the consuls of that year (the two Gemini) having been mentioned by several writers as those of the year when our Lord was put to death.

This remark does not affect the instruction given us by God in this chapter; it is a point which I only notice for the removal of difficulties.

It is a great pity that Archbishop Ussher's date should in this particular case have been misrepresented: it was a point to which he had paid particular attention. About the year 1613 he lectured on the subject at Trinity College, Dublin, resting on the testimony of Thucydides. He then discussed difficulties connected with the supposed length of the reigns of Darius and Xerxes so as to adapt other events to this certain date. From October 1615 he corresponded at various times on the point with Thomas Lydiat (the scholar most familiar with such subjects of any in England), until 1643; and in 1650, after thirty-seven years of minute consideration, he published the result in his 'Annales Veritis Testamenti,' where the date is 3531. This answers in Ussher's 'Collatio Annorum' to 474 B.C., or the third year of the seventy-sixth Olympiad. His judgement in 1613 seems to have been doubtful; but in 1617 he says, 'These things being laid together do show, that the expulsion of Themistocles from Athens fell no later that the beginning of the fourth year of the seventy-sixth Olympiad; to which time you (i.e. Lydiat) doubtfully refer the beginning of his troubles; how much sooner so ever, my opinion is, that at that time Themistocles fled into Persia, as Eusebius noteth, whose testimony I have no reason to discredit, unless I have some better testimony or reason to oppose against it. The year before that, which is the third of the seventy-sixth Olympiad, I suppose Artaxerxes Longimanus to have begun his reign: to whom as yet 'neosti basileuonta,' Themistocles fled, as Thucydides sufficiently proveth.' (Works, 15, p. 11). Ussher in thus laying down this date had no motive for bringing the space of 483 years from the 20th of Artaxerxes to A.D. 29; for his division of the seventy Heptads differs from mine, and he did not regard A.D. 29 as the date of the crucifixion of our Lord." End of quote.

N.B. 1. THERE IS SOME EVIDENCE FOR A 51 YEAR REIGN OF ARTAXERXES LONGIMANUS.
One cuneiform text, (reproduced by "The Babylonian Expedition of the University of Pennsylvania, Series A: Cuneiform Texts," edited by H. V. Hilprecht, Vol. 8, Part 1, by Albert T. Clay, 1908, published by Department of Archaeology, University of Pennsylvania), is dated, "51st year, accession year, 12th month (of) Darius, king of lands." Darius 2nd succeeded Artaxerxes to the throne. This evidence is said to be "a scribal error," by some historians; who favour two other tablets which they say refer to Artaxerxes "41st year, (and) accession year" of his successor Darius 2nd.

N.B. 2. XERXES APPEARS TO HAVE BEEN CO-REX WITH DARIUS FOR SOME TIME BEFORE DARIUS DIED.
The Father of Xerxes, Darius the Great, made it quite clear that of his sons Xerxes was to be his successor. In a relief at Persepolis, Xerxes is seen standing by his father's throne, dressed in identical clothing to Darius, and with his head on the same level as Darius, and with his head on the same level as the head of Darius. The Persian kings insisted that in the pictures represented on royal reliefs, the king's head was always higher than the head of all others on the relief. This suggests that Xerxes was not only the appointed successor of Darius but also was Co-Rex with Darius for some time before Darius died.

Historical evidence shows that Xerxes was selected as crown prince and viceroy of Babylon about 498 B.C., and that a palace was completed for him in Babylon by about 496 B.C. See pages 215 and 216 of A. T. Holmstead's, "History of the Persian Empire;" and pages 80 and 100 of William Cullican's, "Medes and Persians." Some think that the evidence for a reign of 21 years for Xerxes is inconclusive, one piece of "evidence," a papyrus text from Assuan in Egypt, has the date "year 21, the accession year of Artaxerxes;" however Xerxes is not mentioned. In any case a co-regency in 496 B.C. would give a reign of 22 years to 474 B.C., which gives ample scope for the 21 year reign of Xerxes.


APPENDIX 4. THE GREEK WORDS GOD USES TO SPEAK OF CHRIST'S RETURN.
The Holy Spirit inspired the New Testament writers of the Scriptures to use three Greek words, "Parousia," "Epiphaneia," and "Apokalupsis," to describe the second coming of Christ.

PAROUSIA. Is derived from "para," by or with, and "ousia," being, from "eimi," to be; and it speaks both of an arrival and a consequent personal presence of someone. "Parousia" occurs 24 times in the New Testament.

1. It is used of the arrival and actual physical presence of people.
1Cor.16v17. "I am glad of the COMING of Stephanas and Fortunatus and Achaiacus."
2Cor.7v6,7. "God --- comforted us by the COMING of Titus: and not by his COMING only."
Phil.1v26. "That your rejoicing may be more abundant in Jesus Christ for me by my COMING to you again."
2Cor.10v10. "His letters, --- are weighty and powerful; but his bodily PRESENCE is weak, and his speech contemptible."
Phil.1v26. "That your rejoicing may be more abundant in Jesus Christ for me by my COMING to you again.
Phil.2v12. "Wherefore, my beloved, as ye have always obeyed, not as in my PRESENCE only, but now much more in my absence." Paul uses "parousia" for his actual physical presence, and "apousia," for his absence.
2Pet.1v16-18. "We have not followed cunningly devised fables, when we made known unto you the power and COMING of the Lord Jesus Christ, but were eyewitnesses of His majesty." Our Lord was transfigured on the holy mount, after the manner of His "power and coming;" His face shone like the sun, and His raiment was as white as the light. Mt.17v2.

2. It is used of the coming and personal presence of the Antichrist.
2Cor.2v8,9. "Then shall that Wicked ('ho anomos,' 'lawless one') be revealed,---whose COMING is after the working of Satan." Christ's coming will destroy Antichrist; "the Lawless One---whom the Lord will consume by the spirit of His mouth; and destroy with the brightness ("epiphaneia") of His COMING." Paul quotes Isa.11v4.; and combines "and with the rod of His mouth, and with the breath of His lips shall He slay the wicked," into "with the spirit of His mouth shall destroy with the brightness of His coming." "Destroy" is "katargesei," the future active indicative of "katargeo," to render useless and inactive, to abolish, to put out of commission, to destroy, to annihilate. Jesus annihilates the Antichrist by the brightness of His coming. For "consume," the Majority Text has "analosei," the future active indicative of "analuo," to loose, to dissolve, to depart; in Phil.1v23., Paul uses it of his own death and departure from life.

3. It is used of the second coming of our Lord Jesus Christ.
Mt.24v3. "Tell us when shall these things be? and what shall be the sign of Thy COMING?"
Mt.24v27. "As the lightening ----so shall also the COMING of the Son of Man be."
Mt.24v37,39. "But as the days of Noah were, so shall also the COMING of the Son of Man be. --- And knew not until the flood came, and took them all away, so shall also the COMING of the Son of Man be."
1Thes.2v19. "What is our -- crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His COMING?
1Thes.3v13. "To the end that he may establish your hearts unblameable in holiness before God, even our Father, at the COMING of our Lord Jesus Christ with all His saints.
2Thes.2v1. "Now we beseech you, brethren, concerning the COMING of our Lord Jesus Christ, and our gathering together unto Him." The noun "episunagoge," means, assembling, gathering together, collecting together, meeting; it only occurs in 2Thes.2v1. and Heb.10v25. The verb "episunago," to gather together, is used of people gathering together to meet Jesus in His ministry in Mk.1v33. and Lk.12v1., and of God's desire to gather Israel under His protection in Mt.23v37. and Lk.13v34.; and the gathering of the Church, the elect, at Christ's second coming, in Mt.24v31. and Mk.13v27.

These Scriptures totally demolish the arguments of the secret rapture theory. For at the "Parousia" the saints will be raised from the dead, 1Cor.15v23.; and "as the lightening cometh out of the east, and shineth even unto the west: so shall the "Parousia" of the Son of Man be." Mt.24v27. We are told that "the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trumpet of God," and that this will take place at Christ's "Parousia." 1Thes.4v15-17. In Mt.24v29-31., Jesus stated that the "parousia" will take place "immediately after the tribulation of those days." In 1Cor.15v23,51-53., Paul writes that Christ's coming, "Parousia," takes place at the last trumpet of Rev.11v15-19., at the end of the tribulation

EPIPHANEIA. Is derived from "epi," upon, and "phaino," to make light, let shine, throw light upon; and it means appearance, manifestation, shining upon; and is used 6 times only in the New Testament.

1. It is applied to Christ at His first coming.
2Tim.1v8-10. "God - has saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the APPEARING of our Saviour Jesus Christ, who has abolished death, and has brought life and immortality to light through the Gospel."

2. It is applied to Christ at His second coming.
2Thes.2v8. "The Lawless One--the Lord shall --- destroy with the BRIGHTNESS of His coming." Jesus destroy Antichrist "with the brightness, "epiphaneia," of His "parousia." 2Thes.2v8.
1Tim.6v13,14. "Keep this commandment without spot, unrebukeable, until the APPEARING of our Lord Jesus Christ."
2Tim..4v1. "Who shall judge the living and the dead at His APPEARING" and His kingdom."
2Tim4v8. "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not me only, but unto all them also that love His APPEARING."
Titus.2v13. "Looking for that blessed hope, and the glorious APPEARING of the great God and our Saviour Jesus Christ."

APOKALUPSIS. The use of "apo," "from," with "kalupto," "to hide," gives a meaning the opposite of hiding; "uncovering and unveiling;" when used of a person, it always denotes his actual appearance. It occurs 18 times in the New Testament.

1. It is applied to Gospel truth, spiritual illumination, and revelations from God.
Lk.2v32. "A light to LIGHTEN the Gentiles, and the glory of thy people Israel"
Rom.16v25. "Now to Him that is of power to stablish you accordingly to my Gospel, and the preaching of Jesus Christ, according to the REVELATION of the mystery, which was kept secret since the world began."
1Cor.14v6. "If I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by REVELATION, or by knowledge, or by prophesying, or by doctrine?"
1Cor.14v26. "Every one of you hath a psalm, hath a doctrine, hath a tongue, hath a REVELATION."
2Cor.12v1. "It is not expedient for me doubtless to glory. I will come to visions and REVELATIONS of the Lord."
2Cor.12v7. "Lest I should be elated through the abundance of the REVELATIONS, there was given me a thorn in the flesh."
Gal.1v12. "For I neither received it of man, neither was I taught it, but by the REVELATION of Jesus Christ."
Gal.2v2. "I went up (i.e. to Jerusalem; see Acts15v12.) by REVELATION.
Eph.1v16,17. "Making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and REVELATION in the knowledge of Him."
Eph.3v3. "How that by REVELATION He made known unto me the mystery."

2. It is the title of the book of Revelation.
Rev.1v1. "The REVELATION of Jesus Christ which God gave unto Him, to show unto His servants (the) things which must shortly come to pass: and He sent and signified it by His angel unto His servant John."

3. It is applied to the second coming of the Lord.
Rom.2v5. "Treasurest up to thyself wrath against the day of wrath and REVELATION of the righteous judgement of God."
1Cor.1v7,8. "So that ye come behind in no gift; waiting for the COMING of our Lord Jesus Christ: Who will also confirm you to the end, that ye may be blameless (without accusation, uncharged, "anengkletous"), in the day of our Lord Jesus Christ."
2Thes.1v6-8. "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus SHALL BE REVEALED ("en te apokalupsei," "at the apocalypse") from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God." Persecuted Christians will rest at Christ's "Apokalupsis." 2Thes.1v7.
1Pet.1v7. "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the APPEARING of Jesus Christ."
1Pet.1v13. "Wherefore --hope to the end for the grace that is to be brought unto you at the REVELATION of Jesus Christ'
1Pet.4v12,13. "Think it not strange concerning the fiery trial which is to try you... but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory SHALL BE REVEALED, ye may be glad also with exceeding joy."

4. "Apokalupsis" and "phaneroo" are used of the manifestation of the Sons of God at Christ's coming.
Rom.8v19. "For the earnest expectation of the creature waiteth for the MANIFESTATION of the sons of God."
Col.3v4. "When Christ, who is our life, shall APPEAR (be manifested, "phanerothe") then shall ye also APPEAR (be manifested, "phanerothesesthe") with Him in glory." Jesus heads an awesome army of saints and angels on this great day.
1John.3v2. "Beloved now are we the sons of God, and it doth not yet appear ("ephanerothe," the first aorist indicative of "phaneroo," to manifest, to reveal) what we shall be: but we know that when He shall APPEAR (be manifested, "phanerothe," the aorist passive subjunctive, as 1Jn.2v28.), we shall be like Him; for we shall see Him as He is."
In Mt.13v43. a similar thought is made; "Then shall the righteous shine forth as the sun in the kingdom of their Father." "Shine forth," is "eklampsousin," the future of "eklampto," to shine out, to shine forth. When "the Sun of righteousness arises with healing in His wings; ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of thy feet in the day that I shall do this, saith Jehovah of hosts." Mal.4v2,3. Like the rising sun scatters the darkness, so will Jesus and the sons of God drive away the darkness of Satan's and Antichrist's reign. "They that be wise shall shine as the brightness of the firmament." Dan.12v3. "As the sun when he goeth forth in his might." Judges.5v31. The Scripture states, "a fire goeth before Him, and burneth up His enemies round about. His lightnings enlightened the world; the earth saw and trembled. The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth." Ps.97v3-5. See Is.42v13-17. 63v1-6. Micah.1v3-5. Zech.14v4,5. 2Thes.1v5-11. Rev.19v11-21.

ALL THESE SCRIPTURES SPEAK OF THE SAME EVENT AND THE SAME TIME.
These Scriptures prove that the "Parousia," "Epiphaneia," and "Apokalupsis" of our Lord, are the same event., His "Parousia," or personal advent, accompanies His "Epiphaneia;" and His "Apokalupsis." The saints are gathered 2Thes.2v1.; raised from the dead 1Cor.15v23.; and presented blameless 1Thes.5v23.; at Christ's "Parousia." We are exhorted to keep the commandment unrebukeable until the "Epiphaneia." 1Tim.6v13,14.; and to look for it as our blessed hope. Tit.2v13. We are told to wait for the "Apokalupsis," when, if we abide in the light, we will be pronounced blameless 1Cor.1v7,8.; and our victories over trials of faith will be found unto praise and honour and glory 1Pet.1v7.; and great grace brought to us 1Pet.1v13.; and we will be glad with exceeding joy 1Pet.4v13.; and we will fully rest. 2Thes.1v7.


APPENDIX 5. DIVINE MYSTERIES AND EPOCHS. "MUSTERIA" AND "KAIROIS."

"MUSTERIA." MYSTERIES. Strong 3466.
Both the singular "musterion," and the plural "musteria," do not mean mysterious, as the English does, but secrets into which a person has to be initiated to know. They are derived from "mustes," "one initiated into the mysteries;" from "mueo," 3453, to initiate into the mysteries, to instruct. The verb "mueo" only occurs in Phil.4v12., "I have learned the secret, or been initiated into the mysteries." Both Jesus and Paul use "musteria," to speak of "secrets known to the initiated." Paul tells us that God's divine secrets are foolishness to the worldling. 1Cor.1v23-25. 2v6-16. 2Cor.4v3. The mystery religions of the east were secret societies with secrets that were demonic in origin. The mysteries of the heathen are fables, "muthois," and the Jews had fables too. Paul warns us not to take heed to such fables, but to refuse them; 1Tim.1v4. 4v7. Tit.1v14., and warns that in the last days people will turn from divine truth to fables. 2Tim.4v4. In 2Pet.1v16. Peter affirms that he did not follow cunningly devised fables, but that he was an eye-witness, "epoptai," of Christ's majesty. "Epoptai" was used of those who reached the highest level in the fables of the Eleusinian mysteries; Peter says he experienced divine reality, not fables. Jesus in Mt.13v11,16,17., said God gives us the ability to understand, and experimentally know, "ginosko," the mysteries of God.

The singular "musterion;" and the plural "musteria," mysteries, altogether occur 27 times in the New Testament.
Mt.13v11. "It is given to you to know the mysteries of the kingdom."
Mk.4v11. "Unto you it is given to know the mystery of the kingdom of God,"
Lk.8v10. "Unto you it is given to know the mysteries of the kingdom of God,"
Rom.11v25. "I would not, that ye should be ignorant of this mystery-hardening in part to Israel until the fullness of the Gentiles as come in."
Rom.16v25. "According to the revelation of the mystery which was kept secret since the world began, but now has been made manifest.."
1Cor.2v7. "But we speak the wisdom of God in a mystery, the hidden wisdom.-9 eye has not seen.-10 But God has revealed them to us."
1Cor.4v1. "Stewards of the mysteries of God."
13v2. "And understand all mysteries, and all knowledge." 14v2. "Howbeit in the spirit he speaketh mysteries."
15v51. "A mystery, we shall not all sleep, but we shall all be changed, in a moment in the twinkling of an eye, at the last trumpet."
Eph.1v9. "Having made known unto us the mystery of His will."
3v3. "How that by revelation He made known unto me the mystery." 3v4. "May understand my knowledge in the mystery of Christ."
3v9. "To make all people see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God
5v32. "This is a great mystery, but I speak concerning Christ and the Church."
6v19. "Boldly to make known the mystery of the gospel."
Col.1v26. "The mystery which has been hidden from ages and generations, but has now been revealed to His saints."
1v27. "The riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of glory."
2v2. "to the acknowledgement of the mystery of God, both of the Father and of Christ. v3. In whom are hid all treasures of wisdom."
4v3. "A door of utterance for the Word, to speak the mystery of Christ, for which I am in chains."
2Thes.2v7. "The mystery of iniquity doth already work, only He who restrains."
1Tim.3v9. "Holding the mystery of the faith with a pure conscience." 3v16. "And without controversy, great is the mystery of godliness."
Rev.1v20. "The mystery of the seven stars."
10v7. "In the days of the seventh angel, when he is about to sound, the mystery of God should be finished."
17v5. "Mystery, Babylon the great, the mother of harlots and-- abominations." 17v7. "I will tell you the mystery of the woman."

The New Testament uses "musterion," or "musteria," to speak of the following mysteries.
1. The mystery of the incarnation. 1Tim.3v16. "God was manifest in the flesh."

2. The mysteries of the kingdom of Heaven. Mt.13v11. Mk.4v11. Lk.8v10. 1Cor.13v2.
Asaph's prophecy in Ps.78v2., about our Lord's teaching in parables, is quoted in Mt.13v34,35.. Jesus said that He used parables to reveal truth to the seekers after truth; and to hide truth from the wilfully ignorant, who despised the precious truths that He told. Mt.13v10-17. We have to take heed to WHAT we hear, Mk.4v24, and HOW we hear. Lk.8v18. Paul said he was a servant of Christ and a steward of the mysteries of God. 1Cor.4v1. 1Tim.3v9. God's wonderfully wise mysteries are foolishness to the worldling. 1Cor.2v6-14.

3. The mystery of the Gospel.
The good news of mercy and forgiveness in Jesus. Eph.6v19. Rom.16v25,26. 1Cor.2v7. Col4v3. 1v28. "Him we preach."

4. The mystery of the knowledge of both the Father and Christ. Col.2v2.
This is an experimental full knowledge, ("epignosis,") of the Father and Son, that is the result of the full assurance of understanding and insight by divine revelation, given by "a spirit of wisdom and revelation." Eph.1v15-19. N.B.v17. 3v14-21.

5. The mystery of the Church as the bride of Christ. Eph.5v32. See v28-33.

6. The mystery of the Church as the body of Christ.
Made up of Gentiles and Jews. Eph.3v1-11. Once hidden, but now revealed. Deut.29v29.

7. The mystery of "the riches of the glory---of Christ in you, the hope of glory." Col.1v26-28. 2v9,10.
This had been previously hidden from ages and generations, but it is now revealed to His saints, both Gentiles and Jews. Gal.2v20. "In Christ dwells all the fullness of the Godhead bodily; and you are complete in Him."

8. The mystery of the seven stars, the seven Churches in Asia. Rev.1v20.

9. The mysteries Christians speak when they speak in tongues. 1Cor.13v2.
When Christians speak in tongues, the Holy Spirit enables them to praise and magnify God. Acts.10v46. 1Cor.14v2,15-19. Note well v18.. Some Christians say that as Paul tells us in 1Cor.14v2. that speaking in tongues is addressed to God, all interpreted tongues should be addressed to God. This is shown to be wrong because.
a. They have failed to recognise the difference between tongues used for praise and prayer, and tongues as a ministry to the Church, as stated by Paul in 1Cor.12v30..
b. Paul states in 1Cor.14v3,5., that interpreted tongues are addressed to the Church and are equivalent to prophecy for Church edification, and contain divine mysteries.
c. Paul says, in 1Cor.14v20-22., that tongues can be addressed to men as a sign, when they understand the languages. This can bring quite remarkable evangelistic results, as on the day of Pentecost, when there were 3,000 converts through people from 17 nations hearing "the wonderful works of God" in their own languages. Acts.2v4-12.

10. The mystery of lawlessness. 2Thes.2v7.
Satan's evil plans for the subjugation and destruction of mankind have been restrained by God. The removal of God's restraint will result in the time known as the great tribulation. Dan.12v1-13. Rev.12v7-12. "None of the wicked shall understand, but the righteous shall understand." Dan.12v10. God's children know that this has got to happen to reveal that Satan's plans bring total pain, anguish and chaos to the world. The revelation of the mystery of iniquity is an essential part of the mystery of God.

11. The mystery of Israel's hardening until the fullness of the Gentiles comes in, and Christ returns. Rom.11v25.
We read in Zech.13v8,9., that two thirds of Israel will follow Antichrist and will be executed by Jesus at His return. Only a third survive, because Antichrist will kill the godly Jews who will not deny God, and follow him and worship him and Satan. Dan.11v32-35. 12v7.

12. The mystery of the harlot city, Babylon. Rev.17v5,7.
This is Jerusalem under Antichrist, the virgin city is called an harlot by God just as she was in Is.1v21.; God called her Sodom's sister in Ez.16v46,48,49,55.. She is said to have shed the blood of prophets in Rev.18v24., the unique sin of Jerusalem. Mt.23v30-39. In Rev.11v8., "The city, the great one," is said to be "where our Lord was crucified," Jerusalem is here called Babylon, Sodom and Egypt, because under Antichrist she resists God and is given over to idolatry and sexual perversion. Prophecy and history confirm the fact that Jerusalem is here referred to, for the six kingdoms; Babylon, Medo-Persia, Greece, Egypt, Syria and Rome, have ruled Jerusalem consecutively from the start of the times of the Gentiles up to Christ's death.

13. The mystery of God, and the first resurrection. Rev.10v7. 1Cor.15v50-53.
The prophets foretell a glorious kingdom of God on earth, this starts at the seventh trumpet, when the first resurrection takes place. Is.25v6-9. 1Cor.15v50-53. Rev.11v15-19. N.B. v18 "the time of the dead is come." 1Thes.4v13-17. Rev.20v4-6. John.6v39,40,44,54. 11v23,24. God longs for this day to come, He can start His wonderful plans for Israel and the Church; His plan of the ages. Eph.1v9,10. 2v7. 3v11. Jesus is expectantly waiting until His enemies are made His footstool, and His great plans for His people begin. Heb.10v13.

KAIROIS, GOD'S EPOCHAL TIMES. 398 Wigram. Strong 2540 and 5550.

a. The word "kairos," means an epochal and strategic time; a critical niche in time.
"Kairos," is used to speak of such ordinary events as, "the time of the figs," in Mk.11v13.;" and of, "the time of harvest," in Mk.12v2., in our Lord's parable of the vineyard. However, "kairos" usually speaks of a divine epoch in time, a time of divine appointment and fulfilled prophecy; a time when God's will and purposes are fulfilled, and His mighty ways and acts are revealed. The plural, "kairois" speaks of epochal events in time; "chronos," speaks of ordinary chronological time.

b. The epochal times and seasons are in God's hands. Acts.1v7. 17v26.
Many types and prophecies in the Scriptures speak of a divinely ordained time of fulfilment. 1Pet.1v10-12. N.B. v11. See God's marvellous plan of the ages. Eph.3v11. Note God's appointed times of refreshing and revival. Acts.3v19. See 3.

1. God's strategically born children and servants.

a. The epochal time of the birth of Moses. Moses was born for a divine purpose, at a strategic time of God. Acts.7v20.

b. The epochal time of John Baptist's birth. John was a child of divine purpose; Gabriel told Zachariah that the promise of a child, which Zachariah did not believe, would be fulfilled as God had promised, at the strategic divine time. Lk.1v19,20.

c. The epochal time of our Lord's birth and ministry. In Gal.4v4,5., "when the fullness of time had come," "chronos" is used in the sense of "kairos," God sent forth His Son, born of a woman, born under the Law, to redeem those who were under the Law, that we might receive the adoption of sons." "The fullness of time," speaks of a special time appointed by God, a divine epoch. John Baptist and Jesus started and finished their ministries on prophetic time epochs. Is.40v3. with Mt.3v3. "Now after John was put into prison, Jesus came into Galilee preaching the Gospel of the kingdom of God, v15 and saying, "The TIME ("kairos") is fulfilled, and the kingdom of God is at hand. Repent and believe the Gospel." Mk.1v14,15. Christ had come to fulfil the prophecies concerning Him. "This day is this Scripture fulfilled in your ears." Lk.4v21. This was the epochal time of Israel's visitation and they closed their eyes to it and missed it, and went on to tragedy and genocide. Luke.19v41-44. v44 "Kairos."

2. The epochal time of our Lord's temptation by Satan in the wilderness.
Satan attacks us when we are most vulnerable to temptation, even Jesus experienced these attacks. In Lk.4v13., we read that Satan left Jesus until an opportune time ("kairos"), when he could tempt and test Jesus again. God restrains Satan, and he can only test us when God permits him to do so. 1Cor.10v13. Peter had one of these epochal trials of faith at Satan's hands. Lk.22v31-34. with 22v54-62. The early Church had epochal times of temptation from Satan by persecution. Acts.19v11,23. Special miracles brought special persecution.

3. The epochal time of temptation, backsliding and apostasy.
Our Lord uses "kairos" twice in Luke.8v13., to warn us, that some who hear the Gospel only "believe for a time, and in a time of temptation fall away." The decisions to serve or reject Jesus and the Father are epoch making decisions for eternal joy, or eternal judgement.

4. The strategic and epochal times of revival.
When John was cast into prison, God extended the ministry of Jesus by giving Him twelve ordinary men to be His apostles, it is twice said the this was an epochal time in our Lord's ministry. Mt.11v25. and 12v1. God the Father and Jesus rejoiced over these men, it was good in their eyes. Mt.11v25-27. See Lk.10v21-24. There are strategic times of visitation, revival and refreshing sent from the presence of the Lord. Lk.19v44. Acts.3v19. The day of Pentecost was such a time, when the type was fulfilled in divine and blessed reality. Acts.2v1.

5. The epochal time when John Baptist was beheaded by Herod the tetrarch. Mt.14v1.
When Jesus heard about Herod's murder of John and of his reaction to His ministry, He departed into the desert and fed the five thousand; He walked on the water; He healed multitudes of sick people; as many as touched the hem of His garment were made whole. Mt.14v1-36. N.B. v36. There was an extension of our Lord's ministry, and greater signs, wonders and miracles. Our Lord shows us that when great leaders die, we need not retreat, we can advance to even greater things in God.

6. The epochal time of the death of Paul and God's saints.
Paul says his death is the epochal time of his release to meet his Lord, a time of divine appointment. 2Tim.4v6. Phil1v21-23. 2Cor.5v6-8. 2Tim.1v10. Jesus has the keys of death and Hades. Rev.1v18. Jesus destroys the destroyer. Heb.2v14,15.

7. The epochal time of atonement and redemption in Christ.
God promised eternal life in Jesus before the ages began, or any creature was made; and at His appointed epochal time, God entrusted the former rebel and blasphemer Paul with the proclamation of these truths. Oh, the wonderful grace of God!! Tit.1v2,3. 1Tim.1v12-17.
In Rom.5v6. we read that in due time ("kairos") Christ died for the ungodly.

In 2Cor.6v2., we read, "I heard thee in "a ('kairos') time accepted,--now is the acceptable ('kairos') time of salvation." 2Cor.6v2. We are in the age of grace, the time of prophetic fulfilment of redemption truth. 1Pet.1v10-12. N.B. v11.

As we have seen, "the fullness of 'chronos' time," is used in the sense of "kairos," in Gal.4v4,5., to speak of the supreme epoch in the history of mankind, the atoning death of Christ. In 1Tim.2v6., the plural "kairois," is used to say that, the testimony to Jesus is to be given in due epochal times. Mt.12v31,32. Jesus spoke of the time of His death as "My time," in Jn.7v6,8. and Mt.26v18., both are "kairos."

8. The epochal "times of the Gentiles." Lk.21v24. Rev.11v2.
Jerusalem will be trodden down of the Gentiles until the times of the Gentiles are fulfilled. Lk.21v24. These times of the Gentiles started at the captivity in Babylon, and they will continue until the second coming of Christ. The pride of the Gentiles is being broken by the proven failure of all nations to rule righteously.

THE EVENTS OF THE EPOCHAL LAST DAYS.

a. The perilous times of the Last days. 2Tim.3v1. 4v3.
This is one of the signs of Christ Second Coming. Acts.1v7. Mk.13v33. Terrible signs and appalling world distress precede Christ's Second Coming. Mt.24v3-29. Antichrist will be revealed in his epochal time, but then he and Satan will only have a short time. Rev.12v12. Antichrist's coming is an epochal time of disaster for the whole world. 2Thes.2v6,7. Antichrist and Satan make the last 3½ years of this age epochal years of woe. Rev.12v9-12. "Kairos" is used three times in Rev.12v14, "times, time and half a time." God allows Satan to do his worst with the world, to expose Satan's evil character and the effect of his evil plans on mankind.

b. The strategic epochal time to feed people with prophetic truth.
Our Lord in Lk.12v54-56. called the multitudes hypocrites when they failed to discern the "kairos" time of their day. It was a "kairos" time of decision. Lk.13v1. In Lk.12v35-48. Jesus gives a warning of the necessity of Christian leaders to feed people with truth in the days before His coming, v42 is "kairos." In Mt.24v45-51., Jesus warns us that correctly interpreting prophetic truth will be a vital ministry at that epochal season, "kairos," v45. The parables of the servants and the ten virgins warn us of the effect of lack of truth and prayer. Mt.24v45 to 25v13.

c. The epochal time of the resurrection of the dead. Rev.11v18. Is.25v6-9. 1Thes.4v13-17. 1Cor.15v50-53. Rev.20v4-6.
The time of rewards and the joy of being in our Father's kingdom. 1Pet.1v5.

d. The epochal time of judgement.
Herod was executed at one of God's strategic times. Acts.12v1.
Elymas the sorcerer was judged for a divinely appointed "kairos" period of judgement. Acts.13v11.
The time of judgement on demons and evil angels. Mt.8v29.
The time is come when judgement begins at the house of God. 1Pet.4v17.
The time of the harvest and the time of judgement. Mt.13v30. See 31-50. 25v30-46. Judge nothing before the "time." 1Cor.4v5.

e. The epochal "fullness of times," Eph.1v10.
The most epochal time for this world will be when the kingdom and rule of Christ take place at the fullness of "kairos" times; all other "kairos" times await this start of the eternal kingdom of God. Eph.1v10. The "time of reformation." Heb.9v10.

Conclusion. We need to know the time we are in, and put on the armour of God. Rom.13v11. We need to redeem the "kairos" time because the days are evil. Eph.5v16. Col.4v5. We need to humble ourselves and God will exalt us in due time. 1Pet.5v6. The time is short. 1Cor.4v29. The time is at hand. Rev.1v3. 22v10.

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