by Epiphany Bible Students

No. 273

As previously announced, the proper time for observing the Memorial in 1978 is after 6 p.m., the evening of March 21. This conclusion is reached by knowing that the Vernal Equinox arrives at the 30th Meridian East (the one nearest Jerusalem) at 1:34 a.m., March 21; and the new moon nearest that time occurs at 4:36 A. M. March 9. Thus, the first of Nisan is established at six p.m. of March 8. Counting then to the 14th, we arrive at six p.m. March 21; and any time that night after 6 p.m. is correct for observ­ing the Memorial of our Lord’s death. We here at Mount Dora plan to observe the festival at 7:30 p.m., March 21; and we extend a cordial invitation to any of like mind as our­selves to join us on that occasion if they be in our neighborhood.

It will be noted above that we call Nisan the Passover month; but this word oc­curs only twice in the Bible, the first time being Neh. 2:1, which was about a thous­and years after the Passover was held in Egypt. Nisan was known as Abib; found six times in the Bible, the first time being in Ex. 13:4. Nisan is the name for the Baby­lonian God of Spring, and was probably changed from Abib to Nisan to honor Cyrus the Great, who had allowed the Jews to return to Palestine after their seventy years of cap­tivity in that country. Abib means sprouting or budding, which is much the same mean­ing as Nisan. Thus, the change in the names changes very little the meaning of the word.

Once again we stress the fact that our observation of the Memorial under existing conditions draws nearer to a finality. This realization should ever determine us to continue in the course we have embraced and to reside in that isolated and privileged place provided for us as we


In Ex. 33:7 we read: “And Moses proceeded to take a tent and pitch it by itself outside the camp afar off from the camp, and he called it the Tent of Meeting, – and so it came to pass that whosoever was seeking Yahweh went out unto the tent of meeting, which was on the outside of the camp.” (Rotherham) Moses in this instance types our Lord as He arranged to remove the Star Members and His fully faithful people from the midst of the measurably faithful and the tare class, beginning in the Pergamos epoch of the Gospel-Age Church in 313 A.D. under Constantine the Great, and continuing until 1799. We quote parts of comments on this from E-11:430 (70):

“God had our Lord do another thing indicative of His displeasure with His nominal people, i.e., remove the faithful servants of the Truth and its spirit from places of prominence and influence in the nominal church – caused the symbolic woman, the Cove­nant promises and the servants who apply them to the brethren, to go into the wilder­ness condition (Rev. 12:6) – to the Tent of Meeting, not the Tabernacle, but Moses’ of­ficial residence – and that not but slightly away from the erroneous doctrines, prac­tices, organization and disciplines of the nominal church, but very far from these (as evidenced by allowing Star Member Arius to be banished from the Roman Empire in 325 A.D., whence he went to northern Africa—JJH) and made the Truth and the servants who applied it to the brethren, as well as these, the place where God resided, met with His people and blessed them. Henceforth every one who in heart’s loyalty sought fel­lowship with the Lord in spirit, truth, righteousness and holiness went forth from the nominal church to such Truth, its applying servants and the others of His real people, apart from the nominal church (without the Camp)... When our Lord busied Himself with Truth matters, its applying servants, etc., the Truth and its spirit as due became manifest (the cloudy pillar descended) and remained at the entrance, consecration, where God revealed truths to Jesus in the star-members.”

The foregoing dovetails so very beautifully with St. Paul’s admonition in Heb. 13:13: “Let us, then, now go forth to Him outside of the camp bearing reproach for him.” (Dia.) And it is such a very clear-cut and definite course of procedure for all who elect to “follow in his steps.” (1 Pet. 2:21) Such indeed is one very appropriate Thought for the Memorial. In principle, this arrangement is as true today as it ever was, of which we shall offer some further elaboration.


As we make preparation for this coming Memorial, it is well that we meditate again upon St. Paul’s words in Hebrews 12:1-3 (Dia.): “Consider him attentively who has en­dured such opposition from sinners, so that you may not be wearied, being discouraged in your souls.” The specific primary grace accentuated by this text is our Lord’s per­fection in Patience – His cheerful continuance in well doing amid excruciating trials ­His “narrow way” finished in His death at Calvary.

In these first three verses of Hebrews 12 St. Paul is offering in summation his discussion in Hebrews 11 of the faith of many of the Ancient Worthies – “For by this (faith) the ancients were attested.” (Heb. 11:2, Dia.) By this faith Abel “was attested to be righteous” (v. 4); Enoch “had been attested to have been well-pleasing to God”; Noah’s “pious fear” was attested (v. 7); Abraham’s “obedience” was attested (v. 8); Moses, sense of values was attested (vs. 23-29), and he “appointed the Passover” (the type of “Christ our Passover,” whose memory we cherish and revere), departed from Egypt (type of this present evil world), “passed through the Red Sea as though a dry place”; Rahab was attested “having received the spies in peace” (v. 31); others were attested by “a trial of mockings and scourges, and also of bonds and imprisonment, were stoned, sawn asunder, tempted, died by slaughter of the sword, went about in sheepskins and in goat­skins, being destitute, afflicted, ill-treated... all “attested by means of faith” (vs. 36-39).

Clearly enough, by means of just one of the virtues or graces many of the Ancients “were attested”; and in none of them could it be said that they reflected in perfection those sterling qualities St. Paul attributes to them. But, as we “consider Him,” we are reminded that not just one, but all, of the virtues and graces combined perfectly in Him – nothing lacking, whether we “consider” one or all of the “beauties of holiness” as our Lord reflected them in perfection of character.

Thus “considered,” we are most forcefully impressed as to why the record tells us He was the one “altogether lovely” – lovely in perfection of “faith, fortitude, self-­control, patience, piety, brotherly-kindness, love” (2 Pet. 1:5-7, Dia.); and why He was “anointed with the oil of gladness above His fellows” – “made a little lower than the angels” (Heb. 2:9). Hence, we need not “consider Him” only viewed “on the cross”; let us also “consider Him” in His “glory and virtue” that we may “know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death... thus minded... our conversation in Heaven, from whence also we look for the Saviour, the Lord Jesus Christ... fashioned like unto His glorious body ... to subdue all things unto Himself.” (Phil. 3:10-21)


As most of us know, so many features of the true religion have been counterfeited by Satan. This was even true of Jesus’ death and resurrection. In Ezek. 8:14 it is related “there sat women weeping for Tammuz” (“at the gate of the lard’s house”). Tam­muz was the sun god of the Babylonians, consort of Ishtar. He was identical with Adonis, the same as Baal of the Canaanites. Tammuz supposedly died each Spring, descended into the lower world, and was brought back to life by the weeping and lamentation of Ishtar, who was joined in her weeping by the women of Babylon. Thus, as Jesus was being led to the cross and He saw women weeping along His journey, He mildly admonished them, “Daugh­ters of Jerusalem, weep not for me, but weep for yourselves, and for your children.” (Luke 23:28)

It is also related in Ezek. 8:17 that the Jews “put the branch to their nose,” in keeping with the custom of the Persian sunworshipers holding before them a branch of date, pomegranate or tamarisk that their breath might not contaminate the risen deity. All of these sacrilegious practices brought forth the scathing denunciation of God by the mouth of His prophets; and are a warning to all God’s people to “have no other gods before thee.”

Following is a quotation from E-11:210 (66): “Moses’ charging Israel to remember Nisan 15 as the day that they went forth from Egypt from the house of servants, types our Lord charging the Gospel Church in general, and the Parousia and Epiphany Church in par­ticular, to remember antitypical Nisan 15 as their deliverance time from the house of servants to sin, error, selfishness and worldliness. This implies a remembering of our justification, sanctification and deliverance, as well as of our Truth instruction (1 Cor. 1:30; Rom. 8:29,30). As Israel in general remembered the typical deliverance at all times and in particular at the Passover, so are we as antitypical Israel to remember our deliverance at any and every time, but especially in connection with our Memorial service. We do the antitypical remembering, not only in thought, but also by living out the prin­ciples implied in our instruction, justification, sanctification and deliverance. As God’s mighty delivering power exercised on Israel’s behalf deserved their remembering their deliverance day, so the power of God exercised in our deliverance from our task­masters of sin, error, selfishness and worldliness in our coming out of Satan’s empire, is worthy of our remembrance in thought, word and deed. One way in which Israel was to remember the typical deliverance was to abstain from leaven. Accordingly, we are to commemorate our deliverance, among other ways, by abstaining from antitypical leaven ­sin, error, selfishness and worldliness.”


As all our readers probably know, the time for keeping this service is violently in dispute. The Roman Catholic Church attempts observance of it every day in early morning Mass; and the service is often repeated that same day at weddings and other special occasions. They also pronouncedly stress it at the deathbed, requiring a priest to perform it except in very extreme instances. Others among the Protestant sects keep the service once a week; others once a month; others three or four times a year.

But it remained as a feature of Harvest Truth to eliminate all of the confusion in the emblem significance, and largely so as respects the time of observance. When Jesus said, “This is my body; this is my blood,” it should be elemental that those items could not possibly have been His actual body and blood, because He was still alive with His disciples, ministering to them, and teaching them. Therefore, He could have meant none other than that the bread and the wine represented His flesh and blood. The Har­vest Truth also clearly proved the service to be an annual one – just as is true of Christmas, or a birthday, or a wedding remembrance, or a death day. Therefore, to cel­ebrate one’s birthday as whim or occasion arose would be just as proper – or improper ­as remembering the day of our Lord’s death. The Scriptures clearly state that, “As oft as ye do this ye do show forth the Lord’s death till He come.” (1 Cor. 11:26) Let us keep in mind that the Bible nowhere tells us to celebrate the Lord’s birth, so generally and ceremonially done at Christmas once a year. The occasion for emphasizing His death was the evening before He died, as they were eating the Passover supper; and the thought back of the bread and the wine is that those items would henceforth replace the Passover meal.

But even among those who thought they had imbibed clear understanding of time and significance during the Harvest there arose extended controversy about the time element after 1916; and it remained for the Epiphany Messenger to clarify still further the calendar accounting. It would indeed be a blessing to all if the exact time of service might also be established. We are clearly told in Exodus 12 that the observance of the typical Passover must be on Nisan 14; and it is clearly established also that “Christ our Passover” was offered up as the antitypical “Lamb of God” on Nisan 14. Thus, “He taketh away the first, that he may establish the second. By the which will we are sanc­tified through the offering of the body of Jesus Christ once for all.” (Heb. 10:9,10)

If, then, there be no dispute on the day of the month, the same being the 14th of Nisan, there leaves but one other consideration: How do we determine when Nisan begins? Unfortunately, the Bible is silent on this matter, from which we may conclude it is not vital to our present spiritual state or our eternal salvation. Therefore, we can but do the best we can with what we have outside the Bible; and from Josephus and other Jewish records it would seem reasonably certain that the original Passover in Egypt was kept after the sun had crossed the Equator on its way north, thus definitely establish­ing the Passover as a Spring festival – just as the Atonement Day is established as a Fall festival. And so the Jews have maintained it over the centuries – even as it is stressed in E-7:366.

When the 1933 Memorial article emphasized that we should “never observe the Memo­rial before the Vernal Equinox,” it is possible that thought was secured from the Jew­ish Encyclopedia, where this thought is clearly and tersely expressed. It is a Spring festival. This statement is also found in the 1907 Watch Tower Memorial article. We ourselves are in full harmony with these statements; consequently, we are firm in ex­pressing them.

It is well to stress here, however, that the date for the Memorial should not be regarded as a test of fellowship. Some of the very best Christians all during the Age have repeatedly used the wrong date; and this was even true several times since 1874 ­until the right method for determining the day became clear. Therefore, we would have no quarrel with any one who may use some other date. However, we would say that the only way the moon enters into the reckoning is to determine Nisan 1; the condition of the moon on Nisan 14 has no bearing on Nisan 14 – although the moon is substantially full on that date; and it probably was exactly full on “Good Friday,” the day our Lord was crucified. On that day the moon was representative of the Jewish nation, and their na­tional polity also began to wane from that day on – until Jerusalem was taken and the temple destroyed by Roman Emperor Titus in the year 70 A.D.

Jesus was fully aware of the conditions – that the Jewish nation as such was doomed to destruction; and it is in keeping with the waning moon to quote from Matt. 24:1,2: “And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.”


Our readers will probably appreciate some comments from Josephus about the Temple at that time – known as Herod’s Temple because he had built it. The first temple for the Jews was the one Solomon built; it was destroyed by Nebucadnezzer in 607 B.C. Next came Zerubbabel’s Temple built after the Jews returned from the Babylonian captiv­ity. Then the next was Herod’s Temple, of which Josephus says the following (just a brief part of the Josephus comment): “Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; and the whole structure, as also the structure of the royal cloister was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; and over these, but under the crown-work, was spread out a golden vine, with the branches hanging down from a great height, the largeness and fine work­manship was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. He (Herod) also encompassed the en­tire temple with very large cloisters, contriving them to be in a due proportion there­to; and he laid out large sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters; which wall was itself the most prodigious work that was ever heard of by man.”

From the foregoing, it should readily be apparent what contempt the high priest and others had for Jesus – when there “came two false witnesses, And said, This fel­low said, I am able to destroy the temple of God, and to build it in three days.” (Matt. 26:60, 61) Also, it is easily understood why Titus did not want to destroy such a magnificent structure, and why he sent Josephus to try to talk them into surrendering, but which they steadfastly refused to do. Thus, the description is well said of them: “The Lord said unto Moses, and, behold, it is a stiffnecked people.” (Ex. 32:9)

Jesus was intimately familiar with the Jewish character (John 2:23-25); and saw clearly from the prophecies and the chronology what their end would be, and when it would come. The awesome accuracy of His words in Matt. 24:1,2 is vividly recorded by Josephus:

“Now, as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury... Caesar (Titus—JJH) gave orders that they should now demolish the entire city and temple, but should leave as many of the towers standing as were of the greatest eminency .... but for all the rest of the wall, it was so thoroly laid even with the ground by these that dug it up to the founda­tion, that there was left nothing to make those that came thither believe it had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind.”

When the Jews had said, “His blood be on us, and on our children” (Matt. 27:25), little did they realize the terrible sentence they were pronouncing upon themselves. Just before His death Jesus had said to them: “Behold, your house (your religious system) is left unto you desolate.” (Matt. 23:38) The meaning of these words were not clearly understood by any one until after Titus had destroyed the temple in 70 A.D. At that time the Jews were so thoroly dispersed that the Tribe of Levi (the religious teachers in Israel, from which tribe must come the High Priest) was completely lost. Thus, the Jews can no longer have a High Priest to perform their Passover and Day of Atonement services; and their efforts to observe those Days today have no efficacy whatever before God. However, it is to their credit that they make some effort to do something.


This question has been subject to much heated contention throughout the Gospel Age. In the Roman Church only members in good standing may do so. And, until just recently even those in good standing could not accept the Eucharist unless they first came to confession the day before. Here also, until just recently they were not to eat or drink anything that morning before the service. The Roman Church has used this as a cruel weapon of punishment over the years when they had great power; and excommuni­cated various and sundry dissenters, with the dissenters often right, and the Church body wrong. This extreme of severity in the Roman Church is offset on the other hand by an extreme of laxity in some Protestant churches, some allowing the man on the street to walk in and partake – without even asking what his professions may be.

Among Truth people we attempt to arrive at a healthy medium between these two extremes, although both Star Members here in the end of the Age said that the service is only for those who have covenanted to “follow in His steps.” Of course, even this has been set aside by the Jehovah’s Witnesses, as they have also perverted so many clear Harvest Truths. While there is a certain rigidity in our own organization for the service, there is also a healthy liberality, leaving it in large measure to the individual conscience. Therefore, St. Paul tells us in 1 Cor. 11:29, “Let a man ex­amine himself” – nothing hinted here about a priest or any other person examining us ­“he that eateth and drinketh unworthily, eateth and drinketh judgment to himself.”

From this it is clear enough that the righteousness of some will not avail for the evils of others; nor will the evils of others contaminate the righteous. Both Messengers accepted that premise, while making straight paths for their own feet ­even as we also should do. Thus, they at no time sought out the companionship of those they knew were uncleansed Levites; however, when such came into their service, they did not command them to leave. Their attitude was in true keeping with that of our Lord: “Behold my servant, whom I have chosen, My Beloved ... A Bruised reed shall he not break, and smoking flax shall he not quench.” (Matt. 12:18-20) Thus did both Messengers in our day minister to the weak and fallen, as well as to the strong and up­right, lest the weak “should be swallowed up with overmuch sorrow.” (2 Cor. 2:7)

However, we make definite note of the teaching that it is far better to observe the Memorial alone than it would be for us to congregate with those who have appointed a “leprous” Levite leader to conduct the service. And, if we clearly recognized the condition of such a leader, yet sat at his feet to “show forth the Lord’s death,” it would be repellent to all good principle. “Better is a dry morsel, and quietness therewith (possessing “the peace of God which passeth understanding”), than an house full of sacrifices with strife.” (Prov. 17:1) At the Memorial Season the Adversary is usually most active to discourage, belittle, betray, abuse and falsely accuse the fully faithful.

And, while extending leniency to those who must have leniency, each one should strive for himself to consider St. Paul’s words in 1 Cor. 11:31: “If we judge our­selves, we should not be judged.” Let each use that rigidity of self-estimation which is in keeping with “the spirit of a sound mind.” We quote here a paragraph from Volume Six of Scripture Studies: “Having noted who are excluded, and who proper­ly have access to the Lord’s table, we see that every true member of the Ecclesia has the right to participate, unless that right has been debarred by a public action of the whole Church, according to the rule therefor laid down by the Lord. (Matt. 18:15-17) All such may celebrate; all such will surely desire to celebrate – will surely desire to conform to the Master’s dying admonition, ‘Eat ye all of it; drink ye all of it., They will realize that unless we eat the flesh of the Son of Man, and drink his blood, we have no life in us; and that if they have in heart and mind partaken of the merit of Jesus’ sacrifice really, and of his life, that it is both a privilege and a pleas­ure to memorialize this, and to confess it before each other and before the Lord.”

It is our suggestion that our readers read the Chapter on the Passover in Volume Six of Scripture Studies. With this comes the prayer for the Lord’s rich blessing upon all in their preparation for, and observance of this year’s Memorial. “Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread.” (Isa. 8:13)

Sincerely your brother,

John J. Hoefle, Pilgrim



QUESTION – Are twelve months of the Jewish calendar mentioned in the Bible?

ANSWER – Yes, twelve months are mentioned in the following Scriptures, although most of the names of the months are omitted: Ex. 12:, the first month; Gen. 7:11, the 2nd month; Ex. 19:1, the third month; 2 Kings 25:3, the 4th month; Number 13:38, the 5th month; Chron. 27:9, the 6th month; Gen. 8:4, the 7th month; Zech. 1:1, the 8th month; Ezra 10:9, the 9th month; Gen. 8:5, the 10th month; Deut. 1:3, the llth month; and Esther 3:7, the 12th month.

Abib is given in the Bible six times, the first being in Ex. 12:2. It was later changed to Nisan, mentioned for the first time in Neh. 2:1 after the Jews returned from their seventy-year captivity in Babylon, as explained on page 1, par. 2 of this paper. Tishri and Nisan are the two most important months – Tishri the beginning of the secu­lar year, and Nisan the beginning of the religious year. Westminster gives the follow­ing names for the months:

1.        ABIB or NISAN (April) – Ex. 23:15; Neh. 2:1; Jos. Antiq. 1.3,3; iii. 10,5 (30 days);

2.         ZIV or IYAR (May) – 1 Kgs. 6:1,37; Jos. Antiq. viii. 3, 1 (29 days);

3.         SIVAN (June) – Esther 8:9 (30 days);

4.         TAMMUZ (July) – 29 days;

5.         AB. (August) – Jos. Antiq. iv. 4,7 (30 days);

6.         ELUI (September) – Neh. 6:15 (29 days);

7.         ETHANIM or Tishri (October) – 1 Kgs. 8:2; Jos. Antiq. viii. 4,1 (30 days);

8.         BUL or MARHESHVAN (Marcheshvan) – November – 1 Kgs. 6:38; Jos. Antiq. 1. 3,3. (29 days in regular and defective year; 30 days in perfect year);

9.         CHISLEV or Kislev (December) – Zech. 7:1; cf. Jos. Antiq. xii. 5,4; 7,6 ­(29 days in defective year; 30 days in perfect year);

10.       TEBETH (January) – Esther 2:16; Jos. Antiq. xi. 5,4 (29 days);

11.       SHEBAT (February) – Zech. 1:7; I Macc. 16:14 (30 days);

12.       ADAR (March) - Esther 3:7; Jos. Antiq. iv. 8,49 (29 days; 30 days in leap year).

(13.      VEADAR – intercalary month in leap years.) In every month the new moon falls on the 1st day of the month.

Some of the names mentioned in the Bible may have been changed, if we accept what is given in the Encyclopedia Britannica: “The months of the Jewish religious year, their approximate equivalent in the Western Gregorian calendar, and their notable days, are as follows:

TISHRI (September-October) – 1, 2 Rosh Hashanah (New Year) – 3 Tzom Gedaliahu (Fast of Gedaliah) – 10 Yom Kippur (Day of Atonement) – 15-21 Sukkot (Tabernacles) – 22 Shemini Atzeret (Eighth Day of the Solemn Assembly) – 23 Simhat Torah (Rejoicing of the Law);

HESHVAN, or MARHESHVAN (October-November)

KISLEV (November-December) – 25 Hanukka (Feast of Dedication) begins;

TEVET (December-January) – (called Chisleu in Neh. 1:1—JJH) – 2-3 Hanukka ends ­10 Asara be-Tavet (Fast of Tevet 1O)

SHEVAT – (January-February) – 15 Tu bi-Shevat (15th of Shevat: New Year for Trees);

ADAR – (February-March) – 13 Ta’anit Esther (Fast of Esther) – 14,15 Purim - (Feast of Lots);

NISAN – (March-April) – 15-22 Pesah (Passover);

IYYAR – (April-May) – 18 Lag ba-Omer (33rd Day of Omer Counting);

SIVAN – (May-June) – 6,7 Shavuot (Feast of Weeks, or Pentecost);

TAMMUZ – (June-July) – 17 Shiva’ Asar be-Tammuz (Fast of Tammuz 17);

AV – (July-August) – 9 Tisha be-Av (Fast of Av 9);

ELUL – (August-September) – During leap years, the Adar holidays are postponed to second Adar. Since 1948 many Jewish calendars list IYYAR 5 - Israel Independence Day – among the Jewish holidays.”



Dear Brother Hoefle: Greetings in Christian love!

According to my file I last wrote you... and first of all I should like to thank you once again for continuing to send me copies of your publications, which I always read with interest and profit. I like specially the ones in which you defend our viewpoint of the Pastor as “That Servant” and Tabernacle Shadows, and also ones like your No. 228, The River Jordan.

Hope it does not sound greedy to ask for more, but I wonder whether you have ever published an index to past numbers, to enable one to locate a particular treatise or subject. If there is such help I should be very much obliged if I could have a copy. At the back of your No. 264 you published a letter from a brother in England whose ac­tivities go back to the old days... and I was thinking that it might be profitable to make contact with him. I wonder therefore if you would be kind enough to let me have his name and address – or, if you prefer it you could give him my name and address, so that he could contact me.

I delayed writing you whilst I was trying to find some means of sending you some money to compensate for the expense you have incurred in the past on my behalf – but minimum “poundage” on a Postal Money Order is out of all proportion, and the export of notes is illegal. If you know of any way in which I could recompense you, please inform me.

I trust that you are keeping in good health, as well as the passage of time permits, and close by sending you an assurance of warm Christian love in the sentiments of Phil. 1:9-11.

Your brother by Grace ------- (ENGLAND)


Dear Brother: Greetings in the name of Jesus!

Thank you for sending me your literature which I read with interest. This is to let you know that I have changed my address.

Yours fraternally, Bro ------- (ENGLAND)


Dear Brother Hoefle:

Please use the enclosed to help with your work in spreading the good news of Christ’s Kingdom. You are both, I believe, wonderful examples of those consecrated lives, serving completely His work...

I’ve been reading (am almost finished) What Pastor Russell Said. What a helpful book!... Pastor Russell wrote so simply and clearly. He apparently had the gift of thinking on his feet as well as that of expressing his thoughts extemporaneously. I still appreciate the articles, especially the one on the Memorial. I read each one “from kiver to kiver” as soon as they come.

With much Christian love to all and appreciation for all You do ------- (FLORIDA)