Genesis that echoes the "little season" and the "deceit" of Rev. 20:  There is however

another parallel that bears upon the subject of "restraint" that we have before us, but for

the key to this we must turn to Psa. 8: When it says "that Thou mightest STILL the

enemy" (Psa. 8: 2) the word translated "still" is the Hebrew shabath and is used in

Gen. 2: 3 in the words "He had RESTED from all His work". It means a sabbath

keeping. God rested on the seventh day of Creation work; Satan will unwillingly keep

sabbath in prison for the sabbath that remains for the children of God is the 1000 year

reign of Christ. He will indeed be "stilled", but who, without access to the original,

would have dreamt of such a correspondence or such a teaching. Here is "restraint"

indeed covering the whole period.

The remaining terms of Dan. 9:: reconciliation, righteousness and the anointing of

the Most Holy, belong to a separate enquiry. We are concerned at the moment with "the

bottomless pit", the chain, the restraint of the Devil and his works that introduce the

Millennium into the pages of Scripture, namely at Rev. 20: 1-3.  Sin is by no means

"finished" or "made an end of" in the evangelical sense of the words, and the A.V.

margin reveals that the translators were not quite happy in thus translating the Hebrew

words used. This element of restraint is reflected in the "feigned obedience" that will

characterize some of the nations in the Millennium, and after the reader has surveyed the

evidence given for this marginal translation of Psa. 18: 44, 66: 3 and 81: 15, he

may realize that there is no need to attempt to justify the marginal rendering, the problem

will be rather to understand why the translators should have departed from their own

rendering in so many other places. Had they been consistent, the problem would never

have arisen. That there could not have been "a finish" or "an end" to transgression or sin,

Rev. 20: 8, 9 will demonstrate to all who have no theory to justify, for the terms Gog and

Magog", "gather to battle", "sand of the sea", "went up on the breadth of the earth",

"compassed the camp of the saints about, and the beloved city" together with the

judgment of fire which "devoured" them with which the Millennium ends, are all so far

removed from any conception of peace and sinlessness as to make a long disquisition

unnecessary. We can only say if these are symptoms of "perfect peace", are words of any

use as vehicles of truth?

After the thousand years during which the overcomers reign with Christ, Satan will be

let loose from the abyss, and go out to "deceive" once more. We already know that much

that is found in Genesis finds its sequel in the Revelation. Here, may be, is yet another of

those illuminating correspondences. We may often have wondered at the sudden entry of

the "serpent" into Gen. 3:, with his great deception. If, as we have already seen, "the

deep" of Gen. 1: 2 which is translated "the abyss" or "bottomless pit" by the Septuagint,

if that "deep" had been his prison, could he not have been loosed at the close of some

definite period (and see the minute exactness of the time in Rev. 9: 15) to test and try

the newly-created Adam? However, this is not our theme. What are we to understand by

the "little season"? The word that should be translated "season" is the Greek work

kairos, whereas in Rev. 20: 3 the word is chronos, "time".