Besides developing the original views of M. de Chesaux, and applying them in a very remarkable manner to the great epochs of the Septuagint chronology, Mr. Cuninghame has suggested and confirmed the important discovery, that the period of seventy years’ captivity in Babylon “has a mystical signification,” as well as a literal one, “and probably represents the whole period of the captivities and dispersions of Judah, until the final redemption of the nation.”[36] He has more fully developed his ideas on this subject, in his “Chronology of Israel,” and in his “Fulness of the Times;” in which he shows, that the mystical interpretation is a period of _seventy_ jubilees, or 3430 years in Spiritual Babylon, at the expiration of which “the Redemption of Israel draweth nigh.” Reckoning this period to commence at the epoch of the first Redemption of Israel, the Exodus from Egypt, he finds that it terminates at the era of the French Revolution, A. D. 1792. This opinion is strongly confirmed by the sentiments of the modern Jews. Thus, in a book entitled “_The Restoration of Israel_,” published in 1812, by Rabbi Joseph Crool, Teacher of Hebrew, in the University of Cambridge, the author says, p. 59, “By this calculation we may learn that the _Jubilee_ of the Restoration of Israel has begun already these _twenty_ years back, that is, just when the Revolution began in France; at that very time, the seventy jubilees were at an end.” The following is still more curious, p. 60:—“There are yet _thirty-six_ years to the end of the Jubilee of Israel, _and before the end of these thirty-six years, Israel will be restored, and the Messiah will take possession of his empire_;” that is, in A. D. 1848! Mr. Cuninghame, in his “Chronology of Israel,” p. 69, refers to a Hebrew tract, published in 1794, entitled “Explanation of the Times,” in which the Advent of the Messiah is placed at the end of 112 jubilees from Creation, an epoch which, according to the true chronology, was A.M. 5488, and corresponded exactly to the _fourteenth_ year of Christ, when, according to the law, he first appeared in his own person in the Temple, and was no longer a child. It is also worthy of remark, that, if this period be reckoned according to the curtailed system of Jewish chronology,—which is even shorter than that of the modern Hebrew text, placing the birth of Christ in A. M. 3760,—the advent of their Messiah was expected in A. M. 5600, that is, according to them, in A. D. 1840! The Jews, in this calculation, erroneously reckon the Jubilee at _fifty_ years instead of _forty-nine_; for 50 multiplied by 112, gives the product 5600. The epoch being now past, which, according to the latter computation was to be the era of their Redemption, let us hope that they will no longer look for the _first advent_ of the Messiah, seeing that it has long since taken place; but that, embracing the religion of the New Testament, which is