lengthy name Maher -shalal -hash -baz, which foreshadowed the fact that

before that remnant should return in reality, Israel would be a prey and

suffer terribly.

However, when we read Isaiah 11, we learn that in that day 'the Lord

shall set His hand again The Second Time to recover the remnant of His people

... from the four corners of the earth' (Isa. 11:11,12).  This emphasis of an

elect remnant is closely related to the return of Israel and

their restoration.  This we consider separately under the heading, Israel's

Return8, to which the reader is referred.

Should the diligent student turn up the word 'times' in Young's

Analytical Concordance, he will find no reference to Leviticus 26:28.  The

reason for this omission is that every word in this concordance is listed

under its equivalent Hebrew or Greek original.  Where a period of time is

denoted as in Daniel 4:16 we not only have the word shibah (seven) as in

Leviticus 26:28, but the word iddan (times) is added.  In Leviticus 26:28 we

should read not 'seven times', but,

'I, even I, will chastise you seven (fold) for your sins'.

The duration of the punishment is not in view but its severity.  There

is no Hebrew word here for the word 'times'.  In Daniel 3:19 we have a

furnace heated 'seven times' more than usual.  Again there is no word for

'times', it simply means sevenfold.  We can see why Dr. Young could not

include it in his Analytical Concordance, there was nothing to 'analyse'.

Several systems of Prophetic Interpretation, including British Israel, quote

this reference in Leviticus 26, as though it means a period of 'time' lasting

2,520 years, looking at the non -existent word 'times' as a period of 360

years (a day for a year) multiplied by seven, but that which does not exist

cannot be multiplied.  One exponent of this false method of reckoning wrote:

'British Israel truth, without the exposition of the seven times and

their literal fulfilment, is Hamlet with the Prince of Denmark left

out.  It is a house without a foundation, a man without a skeleton' (P.

W. Thompson, Israel in Prophecy and History).

If this is so, by their own confession, we need waste no further time

over this system of prophetic interpretation, it is without 'foundation'.

The Prince of Denmark has not been 'left out'; he was never there.

The book of Daniel is given a summary review in the article entitled

Daniel8 and the prophecy of Daniel 9 is of necessity included.  This prophecy

of the Seventy Weeks, however, is of such importance, that a separate study

is demanded in an Analysis of Prophetic truth.

While Daniel 9 is complete in itself, it follows chapter 8, supplying

further details, just as chapter 8 supplements 7; and it will be wise to

retain what we have already seen for our present help.  Daniel's increasing

concern has been regarding the prophetic future and that which concerns the

little horn and his own people.  He has taught that past history foreshadows

future events, and we are therefore prepared to find that a seventy -year

period of Jerusalem's desolation and Israel's captivity has a corresponding