From our study of The "Great Tribulation" and The "State of Israel", we learned the following historic and prophetic facts:

• Not only did World War II have all of the properties required to be the "Great Tribulation" and "Abomination of Desolation" of the End Times, as depicted in the New Testament Olivet Discourse and Old Testament book of Daniel pertaining to those events, but the "September 1" starting date for World War II, and the historic pattern indicated by Israel's Redemptive Timeline, seem to require that World War II be connected prophetically, in some manner, with the 1988-1995 seven-year timeframe ending in a Jubilee year.
  
  

• The historic timeline governing the State of Israel, since its birth in 1948, repeated a timetable similar to the development of Old Testament Israel's United Kingdom which led to the full reign of David, and this timeline began to exhibit prophetic qualities in 1988 when it, along with all of the major events in the world having relevancy to the State of Israel, suddenly became synchronized with a 360 day/year prophetic calendar like that which governed the first 69 Weeks of Daniel's 70 Weeks.

Accordingly, the evidence leads to a view of the End Times that is definitely Premillennial but markedly different from the prevailing "Pretribulation Rapture" theory of eschatology that supposes the advent of Daniel's 70th Week to be the time when the Rapture of the Body of Christ occurs, followed by the Great Tribulation and rise of "Antichrist", all during that seven-year span. 

Alternatively, the present scenario identifies World War II as the Great Tribulation, with a seven-year period, having the properties of Daniel's 70th Week, occurring 50 years later during 1988-1995. The fact that it was not accompanied by the Rapture of the Body of Christ at its advent and no apparent arrival of "Antichrist" makes it abundantly clear that if 1988-1995 is to be identified with Daniel's 70th Week, we are faced with the challenge of completing a scenario for the End Times that will be fundamentally different from current views.

The exposition of prophetic material concerning the End Times is almost always accompanied by a disclaimer to the effect that we must avoid "date-setting" when studying events to occur during the End Times. Since Daniel's 70th Week would definitely fall within the period of the End Times, and we are about to study a seven-year period having the properties of Daniel's 70th Week, as it is configured in terms of dates and time periods, we must first consider seriously whether or not we would be violating scripture to do so.

Since we have undoubtedly heard this repudiation of "date-setting" on numerous occasions, we need to  understand and be able to evaluate some of the reasons why the use of dates are so adamantly opposed by many Bible scholars who teach on the subject of End Time prophecies. Beyond the obvious dangers of false or misleading predictions, there seem to be two chief reasons why "date-setting" is looked on with disdain in our present day and time.

1. One major opposition to "date-setting" comes from the pretribulationist doctrine of "imminency". 
   
   This doctrine of "imminency" holds that the "Rapture" of the Body of Christ can always be considered about to occur, i.e. it could occur anytime, even while this is being read. This has been taught for so long by so many people that it has become axiomatic prima facie. Yet, there are no direct statements anywhere in the Bible that require such a belief. Read the opinion of Richard L. Mayhue, Assistant Professor of Greek and New Testament at Grace Theological Seminary, Winona Lake, Indiana, who himself is a strong proponent of pretribulationism, and is credited with articles on that subject.

Hence Dr. Mayhue, who is an advocate of pretribulationism, believes that it must first be defended as a self-standing concept on its own merits. Only then, if it can be shown superior to alternative views, might "imminency" be deduced from it. 

So then based on his statement, "imminency" is not a proper starting point to consider the merits of "date-setting".  In fact, someone who takes issue with the fundamental precepts of pretribulationism could easily agree with Dr. Mayhue's conclusion, though be inclined to reword his statement conversely, i.e. if pretribulationism is false, then in all probability "imminency" is likewise false.

2. Another repudiation of "date-setting" is argued using the following text that pertains to the timing of the Lord's Apocalypse.

Those who use these scriptures to criticize date-setting argue that since no one but the Father can know the day or hour of the Lord's return (Apocalypse), "date-setting" is unscriptural.

Now it may be true that precise knowledge about the time of the Lord's Apocalypse is not provided in the Bible, but even if that proves to be the case, it would still be fallacious to use the above concordant scriptures to support such a conclusion for the following reasons:

• The Son made this statement during His earthly sojourn,  when He had divested Himself of some of His heavenly privileges and powers (Philippians 2.5-8).

• However we remember that later, when the Son ascended back to the Father, He was allowed to open a seven-sealed Scroll, typically characterized as the "title deed" for His inheritance. While certain aspects of that Scroll might remain a mystery to us, it certainly does contain a chronological ordering of events for the End Times, leading up to and including His Apocalypse. Therefore, it is improper to argue that He could not know the timing of His Apocalypse, based on statements made in His Olivet Discourse before he had opened that Scroll.

Indeed, the following statement by the Apostle Paul seems to affirm that the Lord Jesus Christ does at least now know the time of His return for His people, following the Church Age.

• Furthermore, when the glorified Son received knowledge of the End Times contained in the Scroll, He did not retain it within the Godhead, but gave it to His servant John for the purpose of further disclosing its contents to other ones of His "servants" (Revelation 1.1).

• Therefore, if that Scroll did in some way provide a means whereby the chronology and timing for End Time events could be determined, that same information is presently contained in the book of Revelation, as it might be related to other scriptures, and is now available to the Lord's "servants".

Let's think for a moment about this whole issue objectively. We can surely agree that the Lord's Plan for the Rapture of the Body of Christ and His own Apocalypse must involve dates and time periods, otherwise He would not be able to bring the whole business to a conclusion "in His own time". Therefore, the real issue should not be framed on whether it is permissible to study the Bible for End Time dates and time periods, but rather, whether or not the Bible actually contains information to make such an endeavor fruitful.

Accordingly, the remainder of this study of the End Times will continue to stress dates and time periods within the context of historic events, to demonstrate that the Bible does contain a great deal of quantitative information about the timing of the End Times. In this regard, it seems most appropriate at this point to show just why 1988-1995 seems to be a prime candidate to be related to Daniel's 70th Week, by showing how dates and time periods within that interval can be correlated with specific End Time Bible prophecies.

Here are some noteworthy things to observe about this 1988-1995 seven-year interval.

May 13, 1988 completed exactly 40 years for the State of Israel in the Land. There followed a six-month period leading up to a "7 year" = 2520 day period immediately following. When these two time periods are taken together, they repeated the first 7½ years of David's kingdom while he reigned over Judah (II Samuel 5.5). 

However, notice that an abrupt change occurred following the six months that was counted according to our Solar calendar. The following 7 years = 2520 days was "clocked" according to a 360 day calendar, an important indication that a discontinuity within God's Plan for the End Times had occurred.  Here was the first indication that a timetable like that used to measure the first 69 Weeks of Daniel's prophecy was beginning to occur, prompting us to expect the conclusion of Gentile prominence in God's Redemptive Plan, and causing us to anticipate something very unusual and very prophetic during those subsequent seven years.

Had we begun to study that 2520 day period in detail at that time, we would not have been disappointed, because that seven-year prophetic period began on November 14, the day after Chislev 4. Of all the prophetic Levitical dates in the Bible, Chislev 4 would stand at the top of those indicative of the End Times, because it was the date when Zechariah was given prophecies concerning what was to come leading up to the Lord's first coming as Savior and second coming as Judge during the End Times. 

This 2520 day period then proceeded to end at the advent of Tabernacles, 1995, pointing to a Levitical Feast that prophetically speaks of the coming of the Kingdom of God on earth (Zechariah 14.16).

In keeping with the prophetic nature of this 2520 day period, a 2300 day period began on "September 1", 1989. The prophetic significance of this date and associated time period would have aroused our curiosity had we remembered that World War II also began on "September 1". However, the full import of this "coincidence" would have become obvious only if we had then followed that 2300 day period to discover its conclusion on Hanukkah, 1995. 

A student of Bible prophecy would have recalled that a 2300 day period is also mentioned in (Daniel 8.13-14) in connection with the evil exploits of Antiochus Epiphanes who desecrated the Temple and set up an abomination of desolation within it until it was cleansed on Hanukkah, 164 BC (Daniel 11.31; I Maccabees 4.52-54). But this would have immediately brought to mind, from our study of the Great Tribulation, that Antiochus Epiphanes and his abomination against the Old Testament Jews may be associated directly with Adolph Hitler and his Abomination against the 20th century Jews during World War II. Consequently, the fact that a 2300 day period in the above 20th century timeline began on "September 1", the memorial date for the start of World War II, makes it a unique reference to that Abomination of Desolation of World War II, since it connects this seven-year period with that horrific event through Biblical prophecy.

There are three additional time periods, all beginning in 1989 and all ending about half-way through the 1988-1995 time frame. Furthermore, all of them appear in (Daniel 12) as time periods associated with Israel's "blessing", and understood to occur during Daniel's 70th Week.

1. The first of those time periods is "time, times, and half a time", usually interpreted by commentators as referring to a period of 1260 days.
   

Here we have direct corroboration of this interpretation by virtue of the 1260 day period in the above timeline. Even though the Daniel text does not provide starting or ending dates, if 1260 days are counted (exclusively) from the day of Atonement in this particular 2520 day period, it will end at the advent of Nisan 1, the beginning of a new Levitical year. Although we might not have guessed that an appropriate initial date leading to Israel's eventual blessing would be Atonement, it is certainly a fitting reference date, for it was and is the single most important Levitical date designated for Israel to repent of her sins, and prophetically, to turn to her Messiah.

2. The 1335-day period began on the Levitical date of Trumpets, i.e. Rosh Hashanah. This Set Season date was historically a time of solemn assembly for Israel, convened on Tishri 1 by the blowing of rams horns for the purpose of calling Israel to repentance, so that those seeking redemption could have their sins covered on Atonement, the most holy day of the year. As such, this date is often connected prophetically with Israel's redemption.
   
   Accordingly, it is most significant that the 1335 days was also completed on Pentecost, a Levitical date that is uniquely correct for the time of Israel's "blessing". That Pentecost is the most appropriate time for the "blessing" to which Daniel refers is substantiated, both from Jewish tradition and the Bible. 

1. Jewish interpretation of the text in (Exodus 19.1) holds that Moses received the "blessing" of the Law at Mt. Sinai on Pentecost.
   
   

2. In addition, we know from the New Testament that Israel was offered the "blessing" of the New Covenant of Grace on Pentecost.

3. Finally, we may infer from the above New Testament event that Israel's "blessing" during the End Times should also fall on Pentecost.

It is seen that this Joel prophecy was the one referenced by Peter on Pentecost, thereby tying the Joel prophecy itself to the day of Pentecost. However, the above text shows that Joel continues beyond those limited verses quoted by Peter, placing this final Pentecost after Israel's regathering from the nations, when the nations of the world will be gathered in the Valley of Jehoshaphat to be judged. Since these events did not occur in the first century, but are to occur during the End Times, Peter's first century use of the Joel prophecy on Pentecost could not have been its complete fulfillment. 

Therefore, Pentecost was in all likelihood the time when Israel received their "blessing" under the Law, and we know from Scripture that it was the time when they were first offered their "blessing" under Grace but refused it, and finally the time when they will be offered that "blessing" during the End Times. Consequently, the 1335 day period ending on Pentecost accords with Scripture as being the proper occasion for the fulfillment of Daniel's "blessing" for Israel.

 

(Daniel 9:27) 27 Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate."  NKJV

This verse is associated with the 70th Week of Daniel's prophecy. However, there is confusion because the pronoun "he" is made ambiguous, since two individuals, i.e. Messiah and "the people of the prince that is to come", are both mentioned in the preceding verse. Although there is controversy here (as is evident by the translators' decision not to capitalize the pronoun), the following commentator argues that the "He" should refer to Messiah.

(Daniel 9:27) These two agents are the "Messiah," and the "prince that should come." But it is not reasonable to suppose that the latter is referred to, because it is said (Dan 9:26) that the effect and the purpose of his coming would be to "destroy the city and the sanctuary." He was to come "with a flood," and the effect of his coming would be only desolation.  The more correct interpretation, therefore, is to refer it to the Messiah, who is the principal subject of the prophecy; and the work which, according to this, He was to perform was, during that "one week," to exert such an influence as would tend to establish a covenant between the people and God. The effect of His work during that one week would be to secure their adhesion to the "true religion;" to confirm to them the Divine promises, and to establish the principles of that religion which would lead them to God.  (Barnes' Notes)

Barnes' interpretation is in complete agreement with the above seven-year timeline, because its whole basis concerns God's Redemptive Plan. The "middle of the week" is of greatest importance, since it is the time when Israel's Pentecostal "blessing" should occur. That "blessing" would thereby translate them from the Law of "sacrifice and offering", to the confirmation of a new Covenant with the in-dwelling Holy Spirit and the writing of the Law on their hearts, therefore the timeline affords perfectly with this verse.

Although the book of Revelation has not yet been studied in The Prophets Speak, (Revelation 12) contains information that has such a vital bearing on the topic under present consideration that a portion of that chapter will be dealt with here.

(Revelation 12:1-12) 12:1 Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars.  2 Then being with child, she cried out in labor and in pain to give birth.  3 And another sign appeared in heaven: behold, a great, fiery red dragon having seven heads and ten horns, and seven diadems on his heads.  4 His tail drew a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born.  5 She bore a male Child who was to rule all nations with a rod of iron. And her Child was caught up to God and His throne.  6 Then the woman fled into the wilderness, where she has a place prepared by God, that they should feed her there one thousand two hundred and sixty days.  7 And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels fought,  8 but they did not prevail, nor was a place found for them in heaven any longer.  9 So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him.  10 Then I heard a loud voice saying in heaven, "Now salvation, and strength, and the kingdom of our God, and the power of His Christ have come, for the accuser of our brethren, who accused them before our God day and night, has been cast down.  11 And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.  12 Therefore rejoice, O heavens, and you who dwell in them! Woe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time."  NKJV

As with almost every other aspect of the book of Revelation, there is much controversy here about the identity of this "woman". Two primary views are held. 

1. The "woman" is the Church.

2. The "woman" is Israel. 

The obvious difficulty with the first view is that the Church did not give birth to Christ, who is identified in verse 5. Conversely, those who hold that the "Woman" is Israel make the following connections with other scriptures:

• They relate the "sun, moon, and stars" in verse 1 with Joseph's dream in (Genesis 37.9-10), where he saw the "sun, moon, and eleven stars" bow down to him, and where Jacob understood that the dream referred to Joseph's father, mother, and 11 brothers.
  
  

• They see Israel as being legitimately the "mother" of Jesus, since He was the biological progeny of that nation through Mary.
  
  

• They understand that the archangel "Michael" in verse 7 is designated in (Daniel 12.1) and (Jude 9) to be the champion for Israel and espouser for their cause, consistent with the role he plays here.

With respect to the 1260 days mentioned in verse 6, most commentators understand that this prophecy also follows the pro forma pattern of completely skipping over the Church Age between verses 5 and 6, causing verse 6 to fall in the period of the End Times following the Church Age. Here is one commentary's view on the subject.

If these statements summarized from various Bible scholars adequately serve to validate the "Woman" as Covenantal Israel, we may conclude that those viewed in verses 7-12 are the saints of Israel who have lived in times past, but finally come to their time of redemption during the End Times after 1260 days. Notice that this train of thought establishes a direct connection with the above 1988-1995 timeline already associated with Daniel's 70th Week, because the Revelation text indicates  that those saints of Israel who have already died should come to their moment of redemption following 1260 days, and the chart indicates that those of ancient Israel should come to their moment of redemption on Pentecost following 1260 days in Daniel's 70th Week.

The fact that the saints of ancient Israel still needed redemption in the End Times might come as a surprise until we contemplate their situation. Let's consider for a moment how the Devil could still be accusing these departed Hebrew saints? 

Those ancient Hebrews were to be saved prospectively by virtue of their "faith" in the coming of God's future salvation through Messiah. Nonetheless, corporate Israel, of which they were a part, remained in unbelief. Therefore, God's judicial judgement remained on ancient Israel until the End Times restoration of this remnant, when their redemption would be enacted just prior to the setting up of the Millennial Kingdom. 

The following text in Hebrews confirms that their faith alone did not secure for them the promise nor make them perfect prior to the End Times.

(Hebrews 11:32-40) 32 And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets:  33 who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions,  34 quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens.  35 Women received their dead raised to life again. And others were tortured, not accepting deliverance, that they might obtain a better resurrection.  36 Still others had trial of mockings and scourgings, yes, and of chains and imprisonment.  37 They were stoned, they were sawn in two, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented--  38 of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth.  39 And all these, having obtained a good testimony through faith, did not receive the promise,  40 God having provided something better for us, that they should not be made perfect apart from us.  NKJV

That which made them "perfect" was "the blood of the Lamb", and with that covering, apparently on Pentecost, the Devil could no longer persist in his pernicious work of condemnation.

The remaining one of those three midweek time periods is the 1290 days that also began on Trumpets, but ended on Easter Sunday, 1993, immediately following Passover. That Easter Sunday date certainly sparks interest for Christians, since it is the yearly day memorialized by the Church to celebrate the resurrection of Jesus Christ. However, its appearance in the above timeline creates a very real enigma, because Easter Sunday is not a Levitically derived date. Yet there it is, appearing within the 1988-1995 timeframe as an apparent misfit, alongside those Levitically derived time periods that appear to be correctly configured to explain Daniel's 70th Week. Were it not for the fact that Easter Sunday carries so much significance to Christians, independent of the Levitical Calendar, we would be tempted to discount the 1290-day entry altogether. However, if the Levitically derived timeline entries are correct, there must also be a 1290 day period to satisfy (Daniel 12.11). Furthermore, those starting and ending dates shown are the only ones where a 1290-day time interval can be inserted in a meaningful way, so let's concentrate on this single anomaly for a moment to determine if there might be an explanation. 

First, we notice that the 1290-day and 1335-day periods both begin at the same time. Moreover, it has already been mentioned previously in connection with the 1335 days that Tishri 1 (Trumpets) was historically a time of solemn assembly for Israel, convened by the blowing of rams' horns. It began the seventh Levitical month, and was the date when Israel was first called to repentance, so that those seeking redemption could have their sins covered on Atonement, the most holy day of the year. As such, this date is often connected prophetically with Israel's final redemption, in accordance with the fact that it triggers that 1335-day period ending on Pentecost.

Second, this same Trumpets date also brings to mind another prophetic association that many Christian scholars have made.

When this combined prophetic association of Trumpets, both to Israel's redemption and to the Rapture of the Body of Christ, is thoughtfully considered, it naturally leads to a possible explanation for the Easter Sunday date, as it appears in the above timeline. 

Prevailing theories about the Rapture of the Body of Christ have assumed typically that it would occur independently of Israel's redemption. However, the 1290-day interval is interposed with the other two in a way that suggests that the Rapture itself is actually the means whereby Israel is turned to the Lord. Consider what the reaction of Daniel's people would be to an Easter Sunday Rapture of the Body of Christ who sleep. No one familiar with even the most elemental aspects of the story of the resurrection of Jesus Christ could avoid the obvious similitude between His resurrection and one occurring for the Body of Christ who sleep on a date that has been memorialized for almost 2000 years to celebrate the time when they will be caught up to be with their Lord! Would not a Rapture on that day be an incontrovertible witness to Daniel's people in the Heavenly realms that redemption is only through Him? Was not the resurrection of Jesus Christ the essential element in God's Plan intended to transform ancient Israel from the Law to the New Covenant at the beginning of the Church Age? By the same token, would not the resurrection of the Body of Christ who sleep be the most logical element to transform Daniel's people from the Law to the New Covenant in preparation for the Millennial Kingdom? 

Now a critic might detect a potential flaw in this argument, because Easter Sunday, 1993, was not "First Fruits" (Nisan 16). On that basis it might be contested that an Easter Sunday Rapture, so integrated into the timelines for the End Times, would not repeat the Nisan 16 resurrection date upon which their Lord was resurrected. This fact was initially troubling until it was remembered that the Body of Christ is not under the Law, therefore neither subject to the Levitical system nor the Levitical calendar, which is a part of the Law. 

For this reason, it would be perfectly acceptable for them to be resurrected on any date whatever. The only profit of an Easter Sunday date over others would be its obvious reference to the foundation upon which is built the "blessed hope" of the Church, and its clear allusion to that first century event initially intended to turn Israel to their Messiah.

This thinking leads to still another clarifying issue with respect to the overall chronology of the End Times. The prevailing Pretribulation Rapture theory of the End Times posits that the Rapture of the Church must be prior to the 70th Week, not only because it is supposed that it would be a time of wrath, but also because the 70th Week would define a period when God has turned His attention away from the Church and back to Israel. This reasoning therefore concludes that the Church could have no further earthly function beyond that point in time.

However, consider the historic fact that the Church Age did not begin at the conclusion of the first 69 Weeks of Daniel's prophecy, but rather on a Pentecost following the resurrection of Jesus Christ. Consequently, the advent of Daniel's 70th Week would not be the proper time to expect the Rapture of the Body of Christ. Instead, the Rapture of those who sleep would be completely congruent with that first century sequence of events only if it were to occur a short time before a Pentecost so as to be the basis for Israel's acceptance of their Messiah on the Feast date of Pentecost that has been repeatedly chosen for Israel's "blessing". In this regard, a Rapture on an Easter Sunday immediately following a Passover would not only provide a critical function to be performed by the Body of Christ during the 70th Week, but would also replicate Christ's resurrection on the Sunday following Passover, thereby repeating the entire redemptive pattern. 

The time periods given in the above chart include all of those intervals given in Daniel related to the 70th Week. This being the case, a few remarks need to be made about the uniqueness of such an occurrence.

• A study of the Levitical calendar will reveal that individual occurrences of time periods like 2520 days, 2300 days, and 1335 days are not unusual. They occur individually every few years, and when they do occur they may fall on those same dates recorded above. The unusual feature in the present situation is their simultaneous occurrence within a given seven-year span of time, because of the restrictions imposed on the Levitical calendar by the Lunar cycle. Since the Lunar cycle is only 29½ days/month while the Solar cycle is 365¼ days/year, it is necessary to make adjustments in the Levitical calendar about 3 times every 19 years in order to maintain rough synchronism with the Solar cycle. This 19 year metonic correction, made by adding an extra month about about 3 times every 19 years, means that the particular configuration of Levitical timelines seen in the above chart could conceivably, but not necessarily, repeat at intervals separated by no less than 19 years. 
  
  

• A more rare conjunction of dates involves the 1290 days that began on the Levitical date of Trumpets but ended on the non-Levitical date of Easter Sunday, because the formula used to compute an Easter Sunday is not directly tied to the new moon Lunar cycle, thus not tied to the Levitical calendar. This means that even if the Levitical timelines shown above should repeat, the appearance of an Easter Sunday day integrated with them during midweek to immediately follow a Passover, is less likely.
  
  

• An even more rare occurrence would be a seven-year timeline like that shown, ending in a Jubilee year. Since the metonic cycle for the Levitical calendar is 19 years, but the cycle for the Jubilee calendar  is 50 years, the resulting asynchronous situation between the two calendars restricts repeated alignments to occur on-the-order-of only once every 50 x 19 = 950 years.
  
  

• However, the above seven-year period was made truly unique by virtue of the fact that it occurred in conjunction with a Jubilee year that marked the beginning of a new thousand-year millennium, and by virtue of its timing with respect to the 1948 birth of the State of Israel, that allowed only this single seven-year interval to complete the prophetic pattern for the setting up of David's kingdom. Therefore, we may confidently assert that we are seeing in this 1988-1995 time span a conjunction between the Levitical calendar and key historic events related to the Millennial Kingdom, that will never again be repeated.

It is believed that an extremely important perspective is obtained from this portion of the prophetic study, because the End Time prophecies required to construct the timeline are derived completely from the Old Testament! This means that all of the controversies surrounding various interpretations of the New Testament prophecies found in such places as the Revelation and Olivet Discourse are avoided. While it is found that the earlier conclusions connecting the Olivet Discourse to World War II are in harmony with the timeline, that study was not essential for its construction. In the same manner, a review of (Revelation 12.1-12) also shows it to be in agreement with the timeline, but once again, an understanding of the book of Revelation per se is not necessary for its development.

Consequently, this timeline provides a fundamentally new way of viewing the End Times. It provides a fresh objective look at eschatology, not encumbered by the plethora of unresolved disputes associated with those conflicting New Testament prophetic interpretations. Indeed, this approach, based strictly on the Old Testament, should provide a means to arrive at preferred ways of organizing the book of Revelation and interpreting disputed texts within it. Beyond that, an eschatology based solely on the Old Testament should have special appeal to Israel who must ultimately come to an understanding of the End Times, but does not presently regard the New Testament as being inspired. 

It is concluded that 1988-1995 was a seven-year span of time not only having the characteristics of Daniel's 70th Week, but absolutely unique with respect to its occurrence at the advent of a new millennium. Moreover, it was also unique to the formative years of the State of Israel, since it duplicated the prophetic pattern of the setting up of the Davidic kingdom. Finally, the timeline was of a nature that could not have been devised by man, because it was dictated by the celestial cycles of the Moon and Sun.

The simultaneous occurrence of those major world events, all timed according to a 360 day calendar within 1988-1995, proved that this was not simply some mathematical artifice of only theological curiosity, but was a very real epoch during the End Times. Accordingly, a safe conclusion appears to be that this 1988-1995 interval should most definitely be identified with Daniel's 70th Week.

Even so, it is apparent that there must remain a missing piece of the End Times puzzle when we recap the promises given to Daniel concerning the 70 Weeks.

It is evident from this statement that 1988-1995 did not completely fulfill those 70 Week promises.

• There was no redemption of the modern-day State of Israel.

• There was no Rapture of the Body of Christ who remain on earth.

• Finally, the Lord's Apocalypse, when every eye shall see Him, did not occur at, or prior to, Tabernacles, 1995, "to bring in everlasting righteousness".

It can only be reiterated that even if the above timeline does correctly identify Daniel's 70th Week, it could apply only for those saints of Old Testament Israel to whom the promise was originally given. Nonetheless, it would seem that we have been blessed with a tantalizing glimpse of a portion of God's Plan for the End Times, though its completion for the "sons of Daniel's people" must still lie in the future.