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CHRIST AT HIS SANCTUARY
Toward Adventist-Evangelical Dialogue
Prof. of Hebrew Bible and Ancient Near Eastern Languages
Director, Ph.D./Th.D. and M.Th. Programs
Seventh-day Adventist Theological Seminary
Andrews University
Paper presented at dialogue with World Evangelical Alliance
The Seventh-day Adventist understanding of the biblical earthly and heavenly
sanctuaries is compatible with evangelical theology up to a point, beyond which the
Adventist view is unique. The purpose of this paper is to briefly describe the
commonality, specify the point of departure, and explain the uniqueness.
For my understanding of the sanctuaries, I am indebted to many scholars, such as
the Adventist authors of the Daniel and Revelation Committee Series (7 vols.; ed. Frank
Holbrook) and my Jewish mentor at the University of California, Berkeley, Jacob
Milgrom (author of the Anchor Bible series commentary on Leviticus; 3 vols.). However,
rather than reviewing a lot of literature on the topic, perhaps the simplest and most
precise way for me to begin the present dialogue is to cite aspects of the biblical
sanctuaries that I was able to include in the volume I wrote on Leviticus, Numbers for the
evangelical NIV Application Commentary series (Zondervan, 2004), and explain aspects
I intentionally left out because they belong to the uniquely Adventist sphere of
interpretation. This particular process requires me to be excessively self-referential, for
which I apologize in advance.
SANCTUARY CONCEPTS COMPATIBLE WITH EVANGELICAL THEOLOGY
Here are some key concepts regarding the biblical sanctuaries and their functions
(especially regarding sacrifices) that are presented in my Leviticus, Numbers
commentary. Not all evangelicals would agree with all of these points, but acceptance of
them is by no means confined to Seventh-day Adventists.
Christ's Sacrifice as the Remedy for Sin and its Results
1. The life-and-death consequences graphically portrayed in all of the varied ancient
Israelite animal sacrifices reached fulfillment in the rich, once-for-all sacrifice of
Christ, "the Lamb of God, who takes away the sin of the world" (1:29).1
1 Roy Gane, Leviticus, Numbers (NIV Application Commentary; Grand Rapids: Zondervan, 2004), 68; cf.
69-70, 89-92.
2. Just as purification (so-called "sin") offerings remedied not only acts of sin but also
physical ritual impurities signifying the state of mortality resulting from sin, through
Christ's sacrifice, God "not only forgives us from our sins (1 Jn 1:9), he heals us from
our disease of mortality and gives us eternal life (Jn 3:16)!"2
3. "Christ's sacrifice is crucially necessary because it enables God to maintain his
justice when he extends mercy by forgiving human beings who have violated his law.
Only this sacrifice makes it possible for God to be just when he justifies those who
believe (Rom. 3:26)."3
4. God directly pardons sinners. He has never delegated to any human being (including
priest) the right to grant forgiveness as he does.4
5. "Forgiveness through expiation mediated by Aaronic priests at the Israelite sanctuary
was provisional, contingent on the future sacrifice of Christ (Heb . 9:9; 10:1-4, 11)."5
6. "As evidence for the substitutionary nature of Christ's atonement, Christians need
look no further than the fact that as Priest he bore human sins and as Victim he died
for those sins."6
Christ's Priestly Ministry in God's Heavenly Sanctuary
1. We no longer need human priests in a sanctuary/temple on earth because Christ, the
uniquely divine-human substitute for sinners and mediator between God and
humanity, has inaugurated his better, truly efficacious priestly ministry in God's
heavenly temple following his ascension.7
2. Now that Christ ministers in heaven, there is no Christian holy place where God's
glorious Shekinah Presence visibly resides at one particular location on earth.
Therefore, "Christians are no longer obliged to observe the Pentateuchal laws of ritual
purification, which governed interactions between the Israelites and the Lord while he
dwelt among them in his sanctuary."8
Vertical and Horizontal Typology
1. There is "vertical" correspondence/typology between God's sanctuary up in heaven
and the Israelite sanctuary down on earth, which was a "copy and shadow of what is
in heaven" (Heb 8:5; cf. Exod 25:9).9
2. There is "horizontal/historical" correspondence along the timeline of history: "From
the perspective of the New Testament, the Israelite sanctuary system 'prophesied'
later and greater realities of salvation history, whether on earth or in heaven."10 Thus,
the cross of Christ fulfills the function of the "altar" for Christians (Heb 13:10-12)
2 Ibid., 228, quoting Roy Gane, Altar Call (Berrien Springs, MI: Diadem, 1999), 118.
3 Gane, Leviticus, Numbers, 127; cf. 128.
4 Ibid., 102-103.
9 Ibid., 181. On biblical hermeneutical controls for typology, especially of the horizontal and vertical
varieties, see Richard M. Davidson, Typology in Scripture: A Study of Hermeneutical tu/poß Structures
(Andrews University Seminary Doctoral Dissertation Series 2; Berrien Springs, MI: Andrews University
Press, 1981). On ways in which the Israelite sanctuary represented various aspects or roles of Christ, see
Gane, Altar Call, 38.
10 Gane, Leviticus, Numbers, 181.
and Israelite spring festivals prefigured Christ's death and resurrection (1 Cor 5:7;
15:20).
Transfer of Sin and Stages of Atonement
1. Leviticus 6:27-28 shows that purification (so-called "sin") offerings, prefiguring
Christ's sacrifice, had unique transfer properties: "By carrying evils from those who
offered them, these sacrifices polluted what they touched even accidentally. Since the
ritual required that the blood and suet contact part of the sanctuary, the sanctuary
received contamination that had to be removed on the Day of Atonement."11 God's
"goal was to purify faulty people, not to pollute his sanctuary, but the effect on the
sanctuary was an inevitable side-effect."12
2. The ancient Israelite ritual system enacted two major stages of atonement, first
throughout the year and then on the Day of Atonement/Purgation:
Stage 1: Throughout the year purification offerings removed evils from their offerers
and left those evils at the sanctuary, where they accumulated. Thus, the evils were
moving into the sanctuary. This stage resulted in forgiveness (sl?) or physical
cleansing (?hr) for the offerer.
Stage 2: On the yearly "Day of Purgation," special purification offerings removed
from the sanctuary and camp the evils that had accumulated in the sanctuary
throughout the year. This stage resulted in moral cleansing (?hr) for the Israelites.13
3. As in the Israelite ritual system (especially in Leviticus), the New Testament indicates
that there are stages of reconciliation (= at-one-ment) between God and his people.
Paul wrote that through Christ's death, God had already reconciled human beings to
himself (Rom 5:10; Col 1:22; 2 Cor 5:18-19), but on the other hand, he appealed: "Be
reconciled to God" (2 Cor 5:20). This is because Christ's once-for-all sacrificial death
(Heb 9:26, 28) made complete provision for the salvation of all who accept him (Jn
3:16-18), and as long as human relationships with God are being healed through
Christ's intercession and the ongoing transforming power of the Holy Spirit, the Lord
is reconciling people to himself. All reconciliation/atonement flows from Christ on
the cross, but the cross was not the end of the story. Just as priestly mediation was
essential for Israelite sacrifice, Christ's "intercession is an intense reality—a work
that is absolutely necessary—and without which the continued application of
redemption cannot take place."14
Judgment for Vindication of God and His People
1. God's sanctuary represents his character (love, including justice and mercy),
authority, and reputation. So purification of the sanctuary on the Day of Atonement
(Stage 2) enacted vindication of the justice of God's character, which was necessary
11 Ibid., 150; cf. 148-149; for more detail, see Roy Gane, Cult and Character: Purification Offerings, Day
of Atonement, and Theodicy (Winona Lake, Ind.: Eisenbrauns, 2005), 165-181.
13 Ibid., 278; cf. 277, 279-283; incorporated into a study note in Faith in Action Study Bible (Grand Rapids:
Zondervan, 2005), 174. For much more detail, see Gane, Cult and Character, 267-302.
14 Gane, Leviticus, Numbers, 292-293, quoting Andrew Murray, With Christ in the School of Prayer
(Springdale, PA: Whitaker House, 1981), 194.
because he had incurred judicial responsibility through showing mercy to guilty but
repentant people by forgiving rather than condemning them (Stage 1).15
2. The Day of Atonement was Israel's judgment day, when those who continued to
accept his gift of grace and received moral cleansing/vindication showed ongoing
faith and loyalty to him by practicing self-denial and abstaining from work (Lev
16:29-31).16
3. On the Day of Atonement (Lev 16) there was also judgment on Azazel's goat (socalled
"scapegoat"), who represented not Christ but Satan, the archenemy of God who
originated sin, and tempts and maliciously accuses his people.17
POINT OF DEPARTURE
In the following portion of my Leviticus, Numbers commentary, I came up to the
point of departure into unique Adventist interpretation, but intentionally stopped just
short of it:
We have found that purging the ancient Israelite sanctuary once a year
signified the clearing of God's reputation with regard to his treatment of people
who had made different kinds of choices regarding him. Since Christ's ministry in
God's heavenly temple has superseded the Aaronic services (Heb. 7-10) at the
earthly "copy and shadow" (8:5), the possibility arises that Christ as Victim-Priest
may address a burden of God's reputation that is borne at his headquarters in the
This possibility is strengthened by the fact that "heavenly things" had to be
purified by Christ's sacrifice at the beginning of his priestly ministry in God's
temple (Heb. 9:23), just as part of the earthly sanctuary received purging blood
when Aaron and his sons were consecrated (9:21; cf. Lev. 8:15—outer altar).
Thus "the New Testament does not limit the application of Christ's death to
cleansing the person; it also affirms that the sanctuary has been purified by the
blood of Christ so that we now have access into the heavenly court." If Christ's
better sacrifice has this function at the beginning of his priestly ministry, perhaps
it also cleanses the heavenly sanctuary later on in some way that is analogous to
the purgation accomplished by the Israelite high priest on the Day of Purgation
(see comments on Lev. 23:26-32).
God's temple in heaven would be affected by spiritual rather than ritual
transactions. We pray to confess our sins rather than physically leaning our hands
on Christ's head, and he forgives and cleanses us (1 John 1:9). He purifies our
consciences with his blood (Heb. 9:14), but this is not literal, physical blood that
he took with him in a container when he ascended to heaven. Rather, Christ has
carried the "cross event" with him to heaven in his own person (Rev. 5:6).18
15 Gane, Leviticus, Numbers, 284-288, 293-295; for more detail, see idem, Cult and Character, 318-323,
16 Gane, Leviticus, Numbers, 404-409; for more detail, see idem, Cult and Character, 305-318.
17 Gane, Leviticus, Numbers, 288-291, 295-297; cf. idem, Cult and Character, 261-266.
18 Gane, Leviticus, Numbers, 294-295, quoting Allen P. Ross, Holiness to the Lord: A Guide to the
Exposition of the Book of Leviticus (Grand Rapids: Baker, 2002), 136. Cf. Gane, Leviticus, Numbers, 409
Seventh-day Adventists find the possibility suggested by the typology to be
confirmed: Christ's better sacrifice indeed "cleanses the heavenly sanctuary later on in
some way that is analogous to the purgation accomplished by the Israelite high priest on
the Day of Purgation." This confirmation is found in eschatological passages of Scripture.
Thus Seventh-day Adventists combine sanctuary typology and eschatology, seeing
biblical evidence for a last phase of atonement at the heavenly temple, which functions as
the antitype to the Israelite Day of Atonement.
ESCHATOLOGICAL PRE-ADVENT JUDGMENT
In the Bible there are several phases of divine judgment applying to the whole
world, including judgment of the world at the cross in the sense of casting out the "ruler
of this world," i.e., Satan, the usurper (Jn 12:31), announcing the verdict of judgment that
separates the loyal from the disloyal among the nominal people of Christ at his Second
Coming (Matt 25:31-46), a deliberative phase of judgment after the Second Coming
during the millennium, apparently to fix penalties on those who are already condemned
as lost (Rev 20:4, 12-13), and the final execution of judgment on the disloyal and wicked
when they, Satan, and all evil are destroyed at the end of the millennium (vv. 9-10, 14,
15). So God's "judgment" is a process spanning a long period of time.
Within the judgment process, there is another phase. Revelation 22:12 says:
"Behold, I am coming quickly, and My reward [is] with Me, to render to every man
according to what he has done" (NASB95 here and in subsequent quotations unless
otherwise indicated). In context, this means that when Christ comes again, human fates
have already been decided on the basis of prior deliberation regarding the way they have
lived. A number of passages reveal this phase of deliberative judgment before Christ's
Second Coming.
The apostle Paul spoke of "the day when, according to my gospel, God will judge
the secrets of men through Christ Jesus" (Rom 2:16; cf. Eccl 12:14). Lest anyone think
this doesn't apply to "born again" Christians, he affirmed that "we will all stand before
the judgment seat of God" (14:10).19 Such accountability sounds scary, and indeed it
should be to those inclined to be disloyal. However, for the loyal, who have made a
covenant with God by sacrifice (Ps 50:5) through accepting Christ as their sufficient
sacrificial Substitute and merciful Mediator, and who hold on by faith to the forgiveness
and transformation that he has provided (cf. Col 1:21-23), such a judgment would be a
welcome opportunity for divine justice and vindication (cf. Ps 35:24; 50:3-6; 96:10-13;
135:14) against the oppressive accusations of Satan, who tries to claim God's people as
his own because they have sinned (Zech 3:1-5; Rev 12:10).
on Lev 23:26-32, showing the connection between the Israelite Day of Atonement and the future "Day,"
when the Lord judges his people (Heb 10).
19 Jn 3:18 says literally, "He who believes in Him is not judged" (NASB and NASB95; cf. NJB). However,
several English translations recognize that in this context "judged" refers to the condemnation part of the
judgment process: "He who believes in Him is not condemned" (NKJV; cf. NRSV, NIV).
Hebrews 10:26-30 warns Christians against future apostasy. Here the "terrifying
expectation of judgment" (v. 27) has to do with the execution of punishment. However,
the a fortiori argument referring to the pentateuchal guideline for capital cases ("dies
without mercy on [the testimony of] two or three witnesses. How much severer
punishment…"; vv. 28-30) implies that before the execution there is a deliberative phase
involving witnesses, which is still future from the perspective of the author of Hebrews.
Here the scope of God's judgment is: "His people" (v. 30).
In Revelation 14, an angel/messenger with an "eternal gospel" to proclaim to all
inhabitants of Planet Earth (v. 6) announces: "Fear God, and give Him glory, because the
hour of His judgment has come; worship Him who made the heaven and the earth and sea
and springs of waters" (v. 7). We know that this time of judgment is before Christ's
Second Coming because its proclamation is part of a gospel appeal to choose God before
all fates are sealed. In verses 9-10, another angel warns: "If anyone worships the beast
and his image, and receives a mark on his forehead or on his hand, he also will drink of
the wine of the wrath of God." This refers to the previous chapter (Rev 13), where an
arrogant, blasphemous beast (a composite of the predatory animals in the apocalyptic
vision of Daniel 7) persecutes God's people, has power for 42 months (= 3 and ½
years/times; Rev 12:14—"a time and times and half a time"; cf. v. 6—1,260 days),
suffers a major wound but revives, and there is an attempt to coerce people to worship
it.20 So in Revelation 14 the appeal during the time of the judgment is God's answer to
the threat posed by the beast.
Going back to Daniel 7, which provides background for Revelation, we find a
succession of predatory beasts representing human powers, the fourth of which is
depicted as a terrifying monster with ten horns. Among its horns there arises a new horn
that begins little but grows powerful and arrogant and symbolizes a blasphemous,
persecuting power that heavily engages in activity belonging to the sphere of religion:
"He will speak out against the Most High and wear down the saints of the Highest One,
and he will intend to make alterations in times and in law; and they will be given into his
hand for a time, times, and half a time" (v. 25).
God's answer to the threat posed by the "little horn" power is an awesome
eschatological judgment in heaven (vv. 9-10). This judgment follows and condemns the
depredations of the arrogant and oppressive "little horn" power (vv. 11, 26), and
vindicates the holy people of God. These people consequently receive eternal possession
of the kingdom/dominion of this world (vv. 18, 22, 27) under the lordship of "One like a
Son of Man" (= Christ), who receives the kingdom when he comes to the "Ancient of
Days" (God the Father) in heaven (vv. 13-14). This conferral of status upon Christ in
heaven through the judgment takes place before Christ's Second Coming.
The parallel with Revelation 13 and 14 is unmistakable: The same kind of
oppressive, blasphemous earthly religious power, exercising domination for the same
length of time, is followed by the same kind of divine response: a judgment. This
20 Cf. 2 Thess 2, where apostasy involves a blasphemous "man of lawlessness," who is finally destroyed at
Christ's Second Coming (vv. 1-12).
intertextual comparison suggests that the "beast" of Revelation, still future from the
perspective of the apostle John at the end of the first century A.D., represents the same
power as the "little horn" of Daniel, and the judgments in Daniel 7 and Revelation 14 are
the same event.21
The fact that in Daniel 7 books/records are used before a verdict is reached (v. 10)
indicates that this is a deliberative phase of judgment, which considers the history of
human deeds. Consequently, Adventists have often called this an "investigative"
judgment. However, the investigation is not for God's information because he already
knows everything. Rather, disclosure of this information is for God's created beings (e.g.,
"myriads upon myriads were standing before Him"; v. 10), so they will know that his
treatment of human beings is fair. From this perspective, the tribunal could be called
God's "demonstrative judgment."
The fact that the judgment is for the benefit of God's created beings, who cannot
read thoughts as God can, explains why other biblical passages speak of God bringing
works to judgment (e.g., Eccl 12:14) rather than thoughts of faith or lack thereof. While
we are saved only by grace through faith (Eph 2:8), living faith works through love (Gal
5:6; James 2:26), so works are a valid symptom of faith, which can be witnessed by
God's created beings.
The vision of Daniel 8 largely overlaps the chronological scope of chapter 7, but
this time the eschatological remedy is presented from a different angle: "Unto 2,300
evening morning, then the sanctuary will be justified" (8:14; my literal translation).
Within the parallel literary structures of Daniel 7 and 8, it is clear that the justifying of
God's sanctuary is the functional equivalent of the judgment, indicating that these
descriptions refer to the same divine response to religious rebellion against him.22
Daniel 8:14 raises two major questions: (1) How could God's sanctuary be
justified through a judgment? and (2) How does the expression "2,300 evening morning"
indicate the timing of the event? To answer these questions, we must examine the vision
of Daniel 8 more closely.
HOW CAN GOD'S SANCTUARY BE JUSTIFIED THROUGH A JUDGMENT?23
God's sanctuary/temple is the headquarters of his administration, where he has his
throne (Jer 17:12). So his sanctuary represents his reputation, character, and authority.
This is confirmed by the fact that his "name" was present at the sanctuary (Deut 12:5,
11), and his "name" has to do with his reputation (Ezek 20:9). Therefore, the common
21 Cf. Matt 24:15; Mk 13:14, where Jesus puts the "abomination of desolation," predicted by Daniel, in the
future from his perspective.
22 Cf. William Shea, "Unity of Daniel," in Symposium on Daniel (ed. Frank Holbrook; Daniel and
Revelation Committee Series 2; Washington, D.C: Biblical Research Institute, 1986), 2:209; Jacques
Doukhan, Daniel: The Vision of the End (revised ed.; Berrien Springs, MI: Andrews University Press,
1987), 29-30.
23 This section is adapted from Roy Gane, Who's Afraid of the Judgment? (Nampa, ID: Pacific Press,
denominator between the judgment and justifying the sanctuary is God's reputation: The
judgment justifies/vindicates God's reputation, and this event is represented by the
justifying/vindication of his sanctuary.24
Reinforcing the connection between sanctuary and judgment, there is a strong link
between Daniel 8 and the Israelite Day of Atonement (Lev 16), which combined the
themes of justifying the sanctuary and judgment: Ritual/symbolic cleansing of the
sanctuary by blood (vv. 14-19) represented vindication of God, and at the same time
those who showed loyalty to God were affirmed (Lev 16:30) but the disloyal were
condemned (23:29-30).25
In addition to the fact that in Daniel 8:14 God's sanctuary is restored through
being "justified," Daniel 8 alludes to the sanctuary and Day of Atonement in several
1. In Daniel 8, Daniel saw two sacrificeable animals: a ram and a he-goat. These are
found as a pair in only one ancient Israelite ritual context—the Day of Atonement—
as the two sacrifices of the Israelite nonpriestly community (Lev 16:5, 15, 24).26
2. In Daniel 8:11, the "little horn" removes the tamid, "Regularity," referring to regular
worship, as indicated by the fact that elsewhere the Hebrew word tamid,
"regularity/regular" qualifies a cluster of regular worship activities performed for God
by his people at the Israelite sanctuary.27
3. In Daniel 8:11, the place of God's sanctuary is thrown down (cf. v. 13).
4. Daniel 8:12 refers to rebellion/transgression against the regular worship of God. The
word for "rebellion" here is the noun peša ?, which appears in pentateuchal ritual law
only in the context of the Day of Atonement (Lev 16:16, 21).
Thus far we have found that in Daniel 7 and 8 the solution to the problem of the
"little horn," including its effect on God and on his people, is an awesome event that
functions as a great end-time Day of Atonement before Jesus comes to earth again. Just
as the Israelites could not see their high priest approach God in the sanctuary (Lev 16),
Christ approaches his Father in heaven, out of earthly sight (Dan 7:13).
24 "In view of the idea of vindication in 8:14 and the fact that "Son of man" in the preceding chapter also
represents vindication—the promises regarding the kingdom of God couched in the imagery of a new
(cleansed, restored, vindicated) temple—it is not strange that some scholars have seen that 8:14
symbolically presents the same judgment pictured in 7:9-13" (Desmond Ford, Daniel [Nashville: Southern
Publishing Association, 1978], 163).
25 Jews still observe Yom Kippur, the Day of Atonement, as a day of judgment according to rabbinic
tradition (Jacques Doukhan, Secrets of Daniel: Wisdom and Dreams of a Jewish Prince in Exile
[Hagerstown, MD: Review and Herald, 2000], 128-129). For a linguistic link between the concepts of
justifying and cleansing, where these ideas intersect in the semantic area of "vindication," see the
synonymous parallelism in Job 4:17.
26 Cf. Doukhan, Daniel: The Vision of the End, 26-29.
27 Including weekly renewal of the "bread of the Presence" (Exod 25:30; Lev 24:8), daily maintenance of
the lamps on the lampstand so that they can burn nightly (27:20; Lev 24:2-4), daily/continual mediation by
the high priest, as represented by his unique garments (28:29, 30, 38), the daily burnt offering (29:38, 42),
daily burning of incense (30:8), regular/continual maintenance of fire on the outer altar (Lev 6:13), and the
high priest's regular grain offering (6:20).
A Day of Atonement judgment does not nullify the forgiveness that believers
have already received. Against ubiquitous scholarly misconception for two thousand
years, the biblical passages dealing with the Day of Atonement (Lev 16; 23:26-32; Num
29:7-11) say nothing at all about forgiveness because the great Day provided atonement
beyond forgiveness: moral cleansing/vindication for the loyal, reaffirming the forgiveness
that they had already received (Lev 16:30 in context).
In the ancient sanctuary, when the high priest enacted the judgment on the Day of
Atonement, he didn't cleanse the sanctuary by wiping off the bloodstains that had
been applied for sins during the year. No, he put more blood in several of the
same places (Lev 16:14-19; compare 4:6-7, 17-18, 25, 30, 34), reaffirming the
forgiveness that had already been given.
Whose blood did that represent? Christ's blood! Christ's sacrifice is so great
that it not only purchases our forgiveness, it pays the cost of mercy after
forgiveness, thereby reaffirming our atonement, our reconciliation with God.
Let's hear it again for the blood of Christ!
Christ's blood applied to you in the judgment says: You are really forgiven and
finally cleansed from any impediments to your covenant relationship with God.
You belong to God, not to Satan.28
Just as Daniel 7 places a time limit on the persecutions of the "little horn" (verse 25—"a
time, times, and half a time"), Daniel 8 limits the time during which God's sanctuary
would suffer defilement: "Unto 2,300 evenings-mornings, then the sanctuary shall be
justified" (my translation).
WHEN DOES JUSTIFYING THE SANCTUARY (= JUDGMENT) BEGIN?29
If God's pre-Advent judgment is the end-time equivalent of the Israelite Day of
Atonement, on which God expected all of his faithful people to show their loyalty while
his sanctuary was being purified (Lev 16:29-31; 23:26-32), shouldn't Christians know
when the end-time judgment begins? God told the Israelites precisely when the Day of
Atonement began so that they would know when to participate (Lev 23:27, 32).
Daniel 8 says the justifying of the sanctuary (= judgment) comes after "2,300
evening morning." This chapter parallels chapters 2 and 7 in that it covers a sweep of
history from Daniel's day until the end of the present era.30 The vision of Daniel 8 begins
with the progression from Medo-Persia to Macedonia/Greece, which are explicitly
identified in verses 20-21 and symbolized by a ram followed by a he-goat (verses 3-8).
By nailing down the referents of these symbols, the text gives the reader indisputable
historical anchor points.
28 Gane, Altar Call, 340. The typology/symbolism of the Day of Atonement begins to be fulfilled at the
cross because that is when Christ's sacrificial blood was shed. But application of Christ's blood for the
purpose of cleansing God's sanctuary = judgment does not begin until later because the judgment is still
future from the perspective of the writer of Hebrews 10.
29 Based on Gane, Who's Afraid of the Judgment?, 36-38, 59-67.
30 On parallel historical outlines in Daniel 2, 7, 8, the Babylonian "Dynastic Prophecy," and the New
Testament, see ibid., 42-44.
Here are ten exegetical steps to identify the time when justifying the sanctuary
begins:31
Step 1: Identify the "little horn" (Daniel 8)
In Daniel 8, God's sanctuary is justified at the end of "2,300 evening-morning"
(v. 14) and solves problems caused by an evil "little horn" power. The "little horn" arose
after a succession of powers:
• A ram (vv. 3-4) representing the Medo-Persian empire (verse 20) was conquered
by a goat with a big horn (vv. 5-7), symbolizing Greece/Macedonia under its
first king (v. 21). This must be Alexander the Great, who conquered Medo-Persia
in the 330s B.C.
• When Alexander died, his kingdom was split into four Greek (Hellenistic)
kingdoms, represented by four horns (vv. 8, 22). The four kingdoms were:
Ptolemaic Egypt, Seleucid Syria, Attalid Pergamum, and Antigonid Macedonia.
• The "little horn" arose at the end of the rule of the four kingdoms (v. 23) from one
of the 4 "winds of heaven," that is, directions to which Alexander's empire was
divided (vv. 8-9). It was distinct from the four Greek kingdoms and superseded
them, building a great empire in several horizontal directions (south, east, and
toward the "Beautiful [Land]" = Palestine, implying that it came from the
northwest; v. 9). Then it went vertical as a religious power, persecuting the "host
of heaven" (= God's people; v. 24), challenging the Commander of the host,
disrupting true worship of God, and putting something else in its place (vv. 10-
13).32 Only one power fits this description: Rome in its pagan and papal phases.33
31 Ibid., 62-67; adapted from Gane, Altar Call, 280-297; cf. Clifford Goldstein, 1844 Made Simple (Boise,
Id.: Pacific Press, 1988).
32 On the horizontal and vertical dimensions in Daniel 8, see Shea, "Unity of Daniel," 193-195.
33 In attempting to establish Antiochus IV Epiphanes, a Hellenistic Seleucid ruler (reigned 175-164/3 B.C.),
as the "little horn," many scholars have taken "out of one of them" to mean that the "little horn" comes out
of one of the Hellenistic horns. After all, horns do not come out of winds. But neither do horns normally
grow out of other horns, and this is symbolic prophecy, where symbols need not conform to what we find
in real life (see, e.g., 7:6). There are several reasons to reject an interpretation that Daniel 8 predicts the rise
and career of Antiochus as any fulfillment (including an "apotelesmatic" one) of the "little horn." For
(1) "Them" in "out of one of them" at the beginning of verse 9 most naturally refers to the nearest
antecedent: the immediately preceding "four winds of heaven" at the end of verse 8. So the "little horn"
need not arise from a Hellenistic kingdom at all, but can simply come from one of the directions toward
which Alexander's kingdom was divided.
(2) Daniel 8:9, presenting the "little horn," does not continue the description of the Hellenistic kingdoms,
but begins a new literary unit containing elements equivalent to those found in the earlier paragraphs
regarding the Medo-Persian ram and the Hellenistic he-goat: identification of origin, directions of
expansion, and indication of power/greatness. This implies that the "little horn" is independent of the
foregoing Hellenistic powers rather than continuing one of them (Martin Pröbstle, "Truth and Terror: A
Text Oriented Analysis of Daniel 8:9-14 [Ph.D. dissertation; Andrews University, 2006], 534-537).
(3) In Daniel 8 the Medo-Persian ram "magnified himself" (verse 4), Alexander's Greek goat "magnified
himself exceedingly" (verse 8), and the "little horn" "grew exceedingly great" (verse 9). If Antiochus were
the "little horn," how could his greatness be comparable to that of Alexander the Great, or even mighty
The Roman empire was in control from shortly before the beginning of the
Christian era to the fifth century A.D. The empire was superseded by the Church
of Rome, which dominated the Middle Ages. If the justifying of God's sanctuary
happens after domination by the "little horn" and if the "little horn" represents
Rome, the sanctuary must be justified after domination by Rome.
Persia ? Greece ? 4 kdms ? Rome ? Sanctuary Justified
Note: We have identified the vertical phase of the "little horn" with the Church of
Rome, not out of some kind of prejudice, but by simply following the evidence in the
Bible and recognizing the accurate way in which Daniel's prophecies have been fulfilled.
By implicating the Church of Rome, the Bible warns against an institutional system of
hierarchy, ritual, and dogma that is contrary to God and his pure worship, but it by no
means excludes all members of that communion from ultimate salvation.34 Jesus said,
"And I have other sheep, which are not of this fold; I must bring them also, and they shall
hear My voice; and they shall become one flock with one shepherd" (Jn 10:16; cf. Rev
18:4, calling people from end-time "Babylon"). Through the centuries, there have been
many wonderful people belonging to the Church of Rome, whose sincerity, spirituality,
sacrificial living for Christ, and unselfish service for others are a source of inspiration to
all Christians. Would that we were all as devoted as Mother Teresa!
Step 2: Recognize that the 2,300 days cannot be literal days
The question in Daniel 8:13 is: "How long is the vision…?" The answer is:
"2,300 evening-morning," that is, 2,300 days (v. 14).35 But the vision lasts from Medo-
Persia at the beginning of Daniel 8 (vv. 1-2) until the end of Rome, a period covering
many centuries. This is many times longer than 2,300 literal days, which is less than 6
and 1/2 years.
Step 3: Recognize that Daniel 9 explains the vision of Daniel 8
Daniel prayed to God (9:3-19), who sent Gabriel (vv. 20-23) to help him
"understand the vision" (v. 23) by giving him additional information. There is no vision
in Daniel 9, so this must be the vision of Daniel 8. Gabriel comforted Daniel by telling
him that the Jews would be restored to their land and temple sooner than the end of the
2,300 days. Within "seventy weeks," Jerusalem would be restored and "an Anointed
Prince," the Messiah, would come (9:24-27).
Medo-Persia? Rather than expanding his empire, he failed to conquer Egypt and was driven out of Palestine
by the Maccabees.
For more detail, see William Shea, Selected Studies on Prophetic Interpretation (ed. Frank Holbrook;
Daniel and Revelation Committee Series 1; Silver Spring, MD: Biblical Research Institute, 1992), 31-66;
Desmond Ford, Daniel (Nashville: Southern Publishing Association, 1978), 164, 188, 191; Gane, Who's
Afraid of the Judgment?, 78-86.
34 Gerhard Pfandl, Daniel: The Seer of Babylon (Hagerstown, MD: Review and Herald, 2004), 82-83.
35 For reasons why "evening morning" here means "day" (not half-day) units, see Gane, Who's Afraid of
the Judgment?, 83-85.
Step 4: Identify the date when the "seventy weeks" began
Daniel 9:25 gives the beginning of the "seventy weeks": "from the issuing of a
decree to restore and rebuild Jerusalem." The word/decree that resulted in the restoration
of Jerusalem as the capital of the Jews was the decree of the Persian king Artaxerxes I,
which went with Ezra to Jerusalem in the seventh year of his reign (Ezra 7), which was
457 B.C.36
Step 5: Recognize that the "seventy weeks" are weeks of years
The "seventy weeks" began during the Persian era and were to include the
rebuilding of Jerusalem and the coming of the Messiah. How could all that happen in
seventy weeks of literal days, that is, 490 days? Leviticus 25 provides the solution. For
the Israelites, a week could be a week of years: After seven Sabbaths/weeks of years (=
49 years), Jubilee freedom would come (Lev 25:8-10). Similarly, the "seventy weeks" of
Daniel 9 are a large-scale Jubilee period. Freedom from domination by foreign powers
could come after seventy weeks of years, which totals 490 years. The fact that the
"seventy weeks" represent a period leading up to a kind of "Jubilee" is reinforced by
verse 25, which refers to "seven weeks of years" (= 49 years) at the beginning of the
"seventy weeks."37
Step 6: Find the end of the 490 years
Taking into account the fact that there was no zero year between B.C. and A.D.
time (1 B.C. ? 1 A.D.; not 1 B.C. ? 0 ? 1 A.D.), 490 years from 457 B.C. is 34 A.D.
On a calculator: 490 – 457 = 33, but add 1 because there was no zero year and therefore
the 490 years reach forward an extra year. This is confirmed by Daniel 9:25-26, which
says that the Messiah would come at the beginning of the last week of years (7 years
before 34 A.D.), that is, after 7 + 62 = 69 weeks, which is 483 years, coming from 457
B.C. to 27 A.D.
457 B.C. 27 A.D. 34 A.D.
36 For "restore" (Hiphil of šwb) with a city as direct object meaning restoration to former ownership, cf. 1
Ki 20:34; 2 Ki 14:22 (Ibid., 74). Earlier decrees of Cyrus and Darius, also recorded in the book of Ezra, did
not even mention the city of Jerusalem. On the dating of Artaxerxes's decree and Ezra's return, see
Siegfried H. Horn and Lynn H. Wood, The Chronology of Ezra 7 (Washington, D.C.: Review and Herald,
1953, 1970), especially 115, 127; cf. The Seventh-day Adventist Bible Commentary (ed. Francis D. Nichol;
Washington, D.C.: Review and Herald, 1955), 3:100-108; Brempong Owusu-Antwi, The Chronology of
Daniel 9:24-27 (Adventist Theological Society Dissertation Series 2; Berrien Springs, MI: Adventist
Theological Society, 1995), 295-299.
37 L. Koehler, and W. Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament (Leiden:
Brill, 2001), 2:1384 lists as the third meaning of šabua ?, "week": "a week of years, a period of seven
years," citing Dan 9:24, 25, 27.
We have strong evidence that this prophecy was accurately fulfilled in real time,
indicating that Daniel's apocalyptic time periods are precise rather than chronologically
meaningless.38 Jesus was baptized and began his public ministry "in the fifteenth year of
the reign of Tiberius Caesar" (Lk 3:1). It is well known from secular historical sources
that Tiberius became sole emperor of Rome (after having been co-ruler in the Roman
provinces) when Augustus died on August 19, 14 A.D. Luke most likely followed the
usual Jewish method of dating at that time, which reckoned the first year of a king's reign
as the portion of the year coming before the first New Year's Day (in autumn, about mid-
October) of his reign. So the time between August 19 and October of 14 A.D. would have
been counted as Tiberius's first year. The emperor's second year would have been the
Jewish civil year covering October of 14 A.D. to October of 15 A.D. Continuing in this
way, Tiberius's fifteenth year would have reached from the autumn of 27 A.D. to the
autumn of 28 A.D. The end of Daniel's 483 years was 27 A.D., falling within the range
of Tiberius's fifteenth year.39
Step 7: Recognize that the end of Daniel 9 refers to events that would happen after the
490 years, but still during the 2,300 days
Gabriel told Daniel that the "Anointed One" = Messiah = Christ was to be "cut
off" and have "nothing," and then Jerusalem would be destroyed along with its temple
(Dan 9:26). In Daniel 9:27, the Messiah would confirm a covenant with many (cf. Matt
26:28) and make the earthly sacrificial system cease, that is, bring an end to its
significance (cf. 27:51; Heb 7-10) at the end of the 490 years. Then "on the wing of
38 Commenting on Daniel 9, referring to Daniel studying Jeremiah's prophecy of seventy years (v. 2),
Tremper Longman III discounts the accuracy of Daniel's apocalyptic time periods. Jeremiah's prophecy,
which predicted that the people of Judah and surrounding nations would serve the king of Babylon until
God would punish Babylon and free the Judeans from exile (Jer 25:11-12; 29:10), was not fulfilled over a
seventy year period. Rather, in light of 2 Chron 36:20-23, the Babylonian exile lasted significantly less than
seventy years: from the Babylonian destruction of the temple and completion of deportation (586 B.C.)
until Cyrus's conquest of Babylon and decree allowing some Judeans to return to their homeland (539
B.C.). Furthermore, Zech 1:12 refers to the seventy years later, in 519 B.C., as if they are still in process
(Daniel [NIV Application Commentary; Grand Rapids, Zondervan, 1999], 221-222). Longman concludes:
"When we compare these passages and reflect on the number itself, we reach the conclusion that the
number is not literal, nor even referring to one specific period of time. This should not concern us; it is the
predominant way in which numbers are used in apocalyptic. The recognition of this fact should also
prepare us for the even more extravagant use of numbers later in the chapter" (222). Longman is off target
in several ways:
(1) Jeremiah's prophecy is not apocalyptic, so conclusions from this classical prophecy cannot be
automatically applied to the apocalyptic time periods of Daniel.
(2) Babylon dominated Syria-Palestine from 605 B.C. on, and Cyrus's decree to release the Judeans did not
occur immediately when Medo-Persia conquered Babylon, or Daniel would not have been concerned about
freedom for his people after this conquest had already taken place (Dan 9). So the larger parameters of the
Babylonian domination and resulting captivity may have covered seventy years.
(3) 2 Chron 36 makes an application of the seventy years in the context of a report regarding the destruction
and deportation in 586 B.C., but this does not necessarily mean that the seventy years commenced at this
date. After all, the land would have begun to enjoy its "sabbaths" earlier as a result of previous
deportations.
(4) Zech 1 addresses results of the seventy years that still remained, decades after the end of this period.
39 The Seventh-day Adventist Bible Commentary (1956) 5:243-247 explains this chronology in detail.
abominations will come one who makes desolate, even until a complete destruction, one
that is decreed, is poured out on the one who makes desolate" (Dan 9:27).
In Daniel 9, the immediate context of the desolating/appalling abomination is the
destruction of the second (Herod's) temple in Jerusalem by the Imperial Roman
(horizontal phase of "little horn") army under Titus in A.D. 70, a few decades after the
sacrifice of Christ (about A.D. 31). Jesus spoke of this event when he warned, "Therefore
when you see the abomination of desolation which was spoken of through Daniel the
prophet, standing in the holy place (let the reader understand), then let those who are in
Judea flee to the mountains" (Matt 24:15-16). Because the early Christians recognized
this sign when the pagan banners of the Roman army stood in the holy space that
extended outside the walls of Jerusalem from the temple area, they escaped the
destruction of the city.
The language of Daniel 9:27 also ties in to the rest of the story that we already
know from 8:11-13, especially in the words of verse 13—"transgression that makes
desolate" (NRSV; cf. the parallel "abomination of desolation" in 11:31; 12:11), during
the latter part of the 2,300 days. Here Daniel 8 refers to some kind of earthly false
worship that the vertical phase of the Roman "little horn"—the Church of Rome—would
put in place of the earthly sacrificial and priestly system that Christ had made to cease.
Now we can better understand why Daniel 8 would portray Imperial and Papal Rome
together under the same "little horn" symbol: Both would perpetrate desolating
transgression/abomination after Christ's First Coming. While 9:27 has Imperial Rome in
the foreground, the Church of Rome is in the background.
Step 8: Recognize that the 2,300 days, like the seventy weeks, must represent years
Now we know several things:
• The sanctuary that is "justified" at the end of the 2,300 days must be God's
heavenly sanctuary, where Christ is ministering (Heb 7-10), because this event
remedies the abominations committed by the vertical (papal) phase of the "little
horn," which occur after the earthly temple was destroyed in 70 A.D.
• The 2,300 days of Daniel 8 and the 490 years of Daniel 9 both began in the time
of the Medo-Persian empire.
• The 2,300 days reach beyond the 490 years, through a time when the Church of
Rome would set up false worship, to a time when God would solve this problem.
So the 2,300 "day" period reaches from Medo-Persian times all the way through
the era of domination by the Church of Rome. Therefore, the "2,300 days" must
be longer than the 490 years, and as in the expression "seventy weeks," "eveningmorning"
= days must represent years, as elsewhere in some symbolic time
prophecies (Num 14:34; Ezek 4:6), and in accordance with the fact that the
Hebrew word for "days" (plural of yom) can refer to years (e.g., Judg 17:10; 1
Sam 1:21; 27:7).40
40 For more evidence regarding days = years in such contexts, see William Shea, Selected Studies on
Prophetic Interpretation (ed. Frank Holbrook; revised ed.; Daniel and Revelation Committee Series 1;
Step 9: See how the 490 years overlap the first part of the 2,300 years
Since Gabriel explains "the vision" but gives a beginning point only for the 490
years (Dan 9:23, 25), which is the first phase of the 2,300 years, the beginning point for
the 2,300 years must be the same. From 457 B.C., when the city of God's ancient earthly
temple began to be restored, the 490 years reached forward to the establishment of
Christ's first phase of atonement. The 2,300 years reach forward to the beginning of his
second phase of atonement: judgment.
The language of Daniel 9:24 agrees with the idea that the 490 years were the first
part of the 2,300 years: "Seventy weeks have been decreed for your people…" The
Hebrew word translated "decreed" here (Niphal of ?tk) is not used elsewhere in the Bible.
However, in rabbinic Hebrew it is fairly common, most often with the basic meaning,
"cut (off)." Objects of cutting could be things such as animal parts, but the word could
also be used for cutting a verse into two verses.41
"Determined" or "decreed" is an extended meaning because in ancient times a
legal decision or decree by a government was regarded as something that was "cut"
(compare our idiom, "cut a deal"). The Hebrew word is ideal for Daniel 9:24 because
both the basic and extended meanings apply: The "seventy weeks" were "cut off" for the
Jewish people from the beginning of the 2,300 years and they were "determined/decreed"
for the Jewish people.
Step 10: Find the end of the 2,300 years
Since the 490 years began in 457 B.C., the 2,300 years also began in 457 B.C.
Now that we have a beginning date, we can easily figure out when the heavenly sanctuary
is to be justified according to Daniel 8:14. Going forward 2,300 years from 457 B.C.,
without a zero year, we come to 1844 A.D, soon after the civil power of the church of
Rome came to its lowest point in 1798.42 So it makes sense that a heavenly judgment
beginning in 1844 would solve problems created by the Roman power after the period of
domination by this power had finished.
The implications of this conclusion for modern Christians are staggering. We are
living at the time of the pre-Advent Day of Atonement judgment, just before Jesus comes
again to conquer Planet Earth and set up his eternal kingdom! The messages of the three
angels in Revelation 14 directly apply to us: While Christ, our heavenly high priest, is
involved in justifying/vindicating the sanctuary, representing God's holy character, we
should be participating in this event by demonstrating our loyalty through keeping the
commandments of God and the faith of Jesus (Rev 14:12). Richard Davidson has pointed
Silver Spring, MD: Biblical Research Institute, 1992), 67-110; Gane, Who's Afraid of the Judgment?, 68-
41 Marcus Jastrow, A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic
Literature (New York: Judaica Press, 1975), 513.
42 When Napoleon's general, Berthier, captured the pope.
out three major reasons why this judgment, prefigured by the Israelite Day of Atonement,
is good news: "(1) it restores the gospel to its rightful place, bringing to the believer
assurance and vindication in the judgment; (2) it accomplishes the cleansing of the
heavenly sanctuary and its earthly counterpart, the soul temples of the saints; and (3) it
vindicates the character of God." 43
Why don't more people accept the eschatological aspects of sanctuary teaching,
including a pre-Advent judgment taking place now? Here are a few possible reasons:
1. Abandonment of the Reformation view regarding the Church of Rome, in favor of
ecumenism and political correctness. Without including the Church of Rome in
fulfillment of the "little horn," it is impossible to accurately interpret the time
prophecy of Daniel 8:14.
2. Abandonment of historicism by most Christians after the disappointment of 1844,
when William Miller and his associates predicted Christ's Second Coming on the
basis of Daniel 8:14, mistakenly interpreting the cleansing of the "sanctuary" after
2,300 days = years as the cleansing of the world by fire. Other exegetical mistakes
and excesses by historicists have not helped the cause of historicism. Well-trained
Adventist scholars are now being much more careful and cautious, utilizing all the
rich exegetical resources at their disposal, but the stigma is still strong.44
3. The misconception that the Adventist teaching that Christ began a new phase of
heavenly sanctuary ministry in 1844, namely, participation in a pre-Advent judgment
in heaven, is simply a face-saving strategy of reinterpretation for disappointed
Millerites.45 Of course, we know that the same kind of argument was long ago
directed against the reality of Christ's Resurrection.
4. The fact that nothing happened on earth in 1844 to prove the beginning of a new
phase of salvation in heaven. Acceptance of this, as with other Christian beliefs, is
based on faith in the biblical evidence alone.
5. Failure to grasp the role of the pre-Advent judgment in the Lord's plan of salvation,
supposing it to legalistically destroy the Gospel assurance of faithful, saved people.46
6. The misconception that Adventist sanctuary eschatology is based on the writings of
Ellen G. White rather than biblical exegesis. While White participated in the Bible
study through which the basic Adventist view was developed and she wrote on this
43 Richard M. Davidson, "The Good News of Yom Kippur," Journal of the Adventist Theological Society 2
(1996): 23.
44 For explanation of and comparison between historicism and other approaches, see, e.g., The Seventh-day
Adventist Bible Commentary (1955), 4:42; Gerhard F. Hasel, "Interpretation of the Chronology of the
Seventy Weeks," in The Seventy Weeks, Leviticus, and the Nature of Prophecy (ed. Frank Holbrook; Daniel
and Revelation Committee Series 3; Washington, D.C.: Biblical Research Institute, 1986), 13-63; William
Shea, Daniel 7-12: Prophecies of the End Time (The Abundant Life Bible Amplifier; Boise, ID: Pacific
Press, 1996), 33-46; Jon Paulien, "The End of Historicism? Reflections on the Adventist Approach to
Biblical Apocalyptic—Part One," Journal of the Adventist Theological Society 14 (2003): 15-43.
45 So Longman, Daniel, 213.
46 On the role of the judgment, the Gospel, and assurance, see Gane, Who's Afraid of the Judgment?, 93-
topic, she directed people to Scripture as the sole authority. Notice that the present
paper relies on the Bible alone.
7. The fact that interpreting the time prophecies of Daniel is a rather complicated
process. Of course, other aspects of biblical interpretation are complicated too, and
the need to deal with layers of misinterpretation greatly augments the complexity,
through no fault of Daniel.
Although the Seventh-day Adventist movement was started by people who had
been Millerites and who continued to accept some aspects of William Miller's prophetic
interpretation (especially regarding the apocalyptic time periods in the book of Daniel),
we are not Millerites. While we owe a lot to Miller, we do not endorse any kind of datesetting
for the Second Coming of Christ.
We are focused on Christ, the atonement he has bought with his blood, and his
ministry in the heavenly sanctuary as he brings his glorious plan of salvation to
completion. The unique thing about Adventist sanctuary teaching, simply put, is that we
believe Christ is in the last phase of his saving work. This highlights the imminence of
his coming and the urgency of yielding to his Spirit in order to appeal to people of all
nations to accept the gift of salvation by grace through faith that works by love, the gift of
peace with God (Rom 5:1) and assurance of having salvation: "He who has the Son has
life" (1 Jn 5:12). This eschatological urgency drives our proclamation and service,
including our worldwide health-care and educational work, including that of Andrews
Ellen G. White's Ministry in the Seventh-day Adventist Church
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info@harryedwardsjewelers.com
Breitling & Ocean Conservancy – Sharing A Passion For A Clean, Healthy Ocean
March 15, 2018 IN Brand News, News
Swiss watch brand Breitling has announced a partnership with Ocean Conservancy, a non-governmental organization dedicated to leading the global fight for a healthy ocean and clean beaches.
Breitling CEO Georges Kern is particularly impressed by Ocean Conservancy and the work it has done since it was founded in 1972. He says: "As global corporate citizens, we are thrilled to be able to support Ocean Conservancy's mission of maintaining a healthy ocean. The organization has an impressive track record of accomplishment, mobilizing millions in support of healthy beaches, and is passionate in its fight for our ocean, its wildlife, and coastal communities." Breitling will play an active role in some of Ocean Conservancy's initiatives. The company will organize beach cleanups around the globe as part of Ocean Conservancy's International Coastal Cleanup. It will work in close cooperation with experts to recycle the collected trash in the most effective and ecologically responsible ways. The brand will also invite children to participate in these cleanups, educating them on how they can help restore the health of the ocean and prevent pollution from reaching the beaches and the ocean in the future.
Ocean Conservancy CEO Janis Searles Jones welcomes the partnership. She says: "We are excited to be working with Georges and his team at Breitling. Their customers are adventurers who explore every corner of the globe and see the beauty and wonder of the ocean from van- tage points that are not easily accessible. Breitling and its customers understand firsthand that a healthy ocean – teeming with life, free of trash and plastic – is critical to life on our incredible, awe-inspiring planet.
We look forward to working with them to advance our shared mission of maintaining a healthy ocean." In addition to its participation in the cleanup and educational programs, Breitling will donate part of the proceeds from the sales of a special limited-edition watch in its Superocean Héritage collection to Ocean Conservancy.
Breitling CEO Georges Kern says: "Our ocean is at risk. Everyone knows it, but the problem sometimes seems so overwhelming that we feel powerless to do anything. Breitling, together with Ocean Conservancy, wants to make it clear that each one of us can play a part – not only for ourselves but for future generations."
Ocean Conservancy has organized tens of thousands of coastal-cleanup operations for more than 30 years in 153 countries. It attracts the support of hundreds of thousands of volunteers and has been responsible for an enormous growth in the public awareness of the pollution of the planet's ocean and beaches. Since 1986, more than 12 million people have picked up nearly 230 million pounds of trash as part of Ocean Conservancy's International Coastal Cleanup.
Breitling is one of the world's most respected watch brands and, while it has built a large part of its reputation on its links to aviation, it has also created some incredible watches for divers, including the Superocean, which was launched more than 60 years ago and remains a vital part of the Breitling collection today.
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text:
Preslianthus pittieri är en kaprisväxtart som först beskrevs av Paul Carpenter Standley, och fick sitt nu gällande namn av Hugh Hellmut Iltis och Cornejo. Preslianthus pittieri ingår i släktet Preslianthus och familjen kaprisväxter. Inga underarter finns listade i Catalogue of Life.

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text:
Carl A. Beckstedt III
Emily A. Shoup
Robert J. Kuczynski
Scott A. Burton
Firm News and Activities
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Home › Attorneys › Robert J. Kuczynski
Phone: (340) 719-8086, ext. 206
Robb began his career working for a prominent insurance defense firm in northeast Wisconsin. He also worked for two of America's largest insurance companies, Liberty Mutual and Zurich North America. Robb's practice area is civil defense litigation with a focus on insurance coverage and broker/agent liability. In addition to practicing law, Robb coaches the Free Will Baptist Christian School cross country team.
Wisconsin, 2011
Superior and District Courts of the United States Virgin Islands, 2013
Marquette University Law School (J.D. 2011)
Ithaca College (B.S. cum laude, Sport Media, 2008)
Wisconsin Defense Counsel
Beckstedt & Associates 2162 Church Street Christiansted, VI 00820
T: (340) 719-8086 F: (800) 886-6831
© 2020 Beckstedt & Associates
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Ventura County Taps into the Craft Beer Revolution
Drive just 50 miles north of Los Angeles, you'll not only find sprawling farmland, beautiful beaches and gorgeous oak trees, but a county experiencing its craft beer hockey stick moment. Four to five years ago, you wouldn't find many craft beer breweries in Ventura County. It's now a full-fledged beer destination.
In May, Joby M. Yobe and the rest of the Barrelhouse 101 team will be celebrating their 6th Anniversary. The "OG" Ventura beer bar and restaurant has been educating Ventura on craft beer through their 107 taps. They rotate twice a week, on Mondays and Thursdays. When they opened, Surf Brewing, Island Brewing and Anacapa Brewing were the only local breweries.
"Forever, this was known as Corona, Coors Light territory. When we got rid of any Corona, Coors Light macro, people were pissed."
Jobe even got flack for serving beers in the proper glassware.
"I'm not drinking beer out of a fucking tulip!"
Ojai Beverage Company opened in 2007, back when the available beers were Red Hook, Pyramid and Firestone DBA, to name a few. Jobe and his cousin, Jorge Alem, own OBC and often work together to offer great craft beers. And they typically will host classes or small brewery specific events monthly.
Casa Agria Specialty Ales is a boutique brewery, focusing on mixed fermentation farmhouse style ales, barrel aged wild ales, and Northeast style India pale ales. Their beers uses fruit direct from the local farms and is expressive of the Ventura County culture. Try their outstanding American Wild Ale, Pinot de la Casa, which ages their Saison de la Casa in freshly dumped Pinot Noir wine barrels from Casa Baranca Organic Winery in Ojai, CA.
Concrete Jungle Brewing Project is a brewery and tasting room in Ventura on Market Street. The grand opening was October 14, 2017. Concrete Jungle bought the Surf Brewery facility. Surf Brewery was the first packaging craft microbrewery in Ventura County CA, when opened June 2011. Formerly located in Los Angeles, Concrete Jungle moved into the former Surf Brewery location and have expanded their beer style offerings.
Darryl Levi is a friend of mine that I asked to write an article for me in my blog, www.TheBeerGoddess.com. I sent him to the Orange County Beer Festival in 2010 and he got the bug for craft, which led him to homebrewing, then buying a bar in Camarillo. "Darryl's Couch" was born.
Darryl's Couch was the first craft beer pub in the county, having opened in Sept of 2012. Levi offers 11 taps including one nitro, focusing on designated craft as determined by the Brewers Association, which includes breweries like Firestone, Five Threads, Made West and Three Weavers. He's currently holding an IPA competition every Wednesday with three single IPAs from local Ventura County breweries.
Enegren Brewing is not out to chase beer trends. Since 2011, the Moorpark brewery has been focusing on German style lagers. They were the second packaging brewery in Ventura County by just a month. Chris loves the style because of their versatility and complexity.
"I want to push the boundaries in craft beer and not just offer the same thing everyone else is doing."
Enegren started homebrewing in 2014, as an engineering major at Loyala Marymont. Enegren took his knowledge about control systems and programming and built his own automated 15-barrel, European style homebrew system. Chris has installed brewing systems at Garage Project in New Zealand, Fremont Brewing in Seattle and Fall Brewing in San Diego, to name just a few. And he's applied the best of his engineering and brewing knowledge in his own brewery. Their tanks are named after the breweries moms, wives and daughters. And their custom brewing system is named after a Viking shieldmaiden and ruler from what is now Norway. This "Lagertha" will have produced a Maibock and single hop pilsner by the time this article is published. And all of their beers are brewed with natural carbonation. The smart brewery gets 100% of their carbonation through spunding. Enegren produced 2,000 barrels last year and will be installing a canning machine in mid-April.
Figueroa Mountain Brewing Co.'s Westlake Village taproom features a rotating list of specialty and cask beers and an artisanal menu featuring fresh gastropub fare. Try their Agua Santa Negra, a 5.1% ABV Mexican-Style Dark Lager, their Deisui Suru, an 8.0% ABV Japanese Imperial Lager or their English style India Pale Ale, a 2017 GABF silver medal winner, Hoppy Poppy IPA.
Did you know that a "thread" is a term sometimes used when blending two or more beers together? Located on Via Colinas in Westlake Village, Five Threads Brewing Company has been brewing since October 2015. You'll find various styles like Heidi, their Bavarian Hefeweizen, Red, a Nelson Red Rye IPA and High Gear, their Mocha Oatmeal Stout.
Fluid State is already making waves with their awesome selection of craft beer and craft, organic pizzas. Since May of 2017, the restaurant/beer bar has impressed locals and beach town visitors alike with their authentic offerings.
"We feel like there's something to be said for having a business that's based on friendships and relationships, not based on what is trendy. A lot of the beer that we have here tends to be – it just so happens to be breweries that are on the cutting edge – but that's not the main reason we have them on tap. The main reason we have them on tap is because we have relationships with these guys. We've known them for years."
Aaron Duncan and Jen Schwertman want to support those authentic breweries in the industry.
Some of the beers offered are the smaller, independent breweries that don't yet distribute. Jen has been in the beer and bar world since the fall of 1992, having started at Wynkoop Brewing Company in Denver. Aaron started homebrewing about 15 years ago in Santa Cruz and then opened a craft centric restaurant in 2007. He then started working for Ninkasi Brewing, helping to launch Ninkasi down the coast from Santa Cruz to north Los Angeles, which eventually brought him to Santa Barbara. Jen and Aaron met at the Great American Beer Festival in 2010, and eventually joined forces to create Fluid State.
The redwood bar, Chicago made steakhouse barstools and the big horseshoe bar help make Fluid State casual, social and meaningful. You won't find tv's, but you'll find a fantastic deck and 24 taps.
14 Cannons is a production brewery and showroom, which opened in October 2017. Located in Westlake Village, the brewery features nine taps with beers like Spice Island Chai Tea Brown Ale and Slippery Deck Imperial IPA.
Institution Ale Company opened in 2014 and is producing excellent, clean beers like their 7.5% ABV West Coast IPA, Institution IPA. Or, try their new Double Dry Hopped Institution IPA, their flagship IPA double dry hopped with Columbus, Mosaic, Simcoe and Centennial hops. Restraint is a 6.0% ABV Maple Brown Ale with notes of nuttiness, chocolate, roasted coffee, maple sweetness and woodsy dryness. Institution recently expanded from 12,800 sq./ft to nearly 29,000 sq. ft. proving the quality of their brews.
Ladyface Alehouse is the first microbrewery in the Conejo Valley and produces award-winning Belgian, French and American style ales, on site. Since late 2009, they've been serving beautiful Biere de Garde's like their 7.5% ABV Dérailleur®.
Try their divine Golden Farmhouse ale, Trébuchet®, which was created with Ladyface's Chaparral Saison brewed with honey from bees foraging on the local mountain sage scrub habitat and then ages in California Sauvignon Blanc barrels with Lactobacillus for over a year. Their seasonally-inspired European bistro-style menu - featuring its ales in many recipes - is also not to be missed.
Leashless Brewing is an eight month old certified organic brewery located on Thompson Blvd. in a 1930s-era building. Their V-Town IPA shines with navel orange and mangos. Their Tri-Fin Tripel is a classic Trappist with hints of black pepper and fruity yeast giving off notes of citrus and apricot.
MadeWest Brewing Co. is run by Ventura natives, which shows through their community involvement and mindedness. Founded in 2014, in the heart of Ventura, you may find some exceptional beers like their On The Juice, a hazy double IPA loaded with Galaxy, Citra and Ekuanot hops or Prospect, a Vanilla Coffee Porter, dosed with whole Madagascar Vanilla beans and 100 lbs. of single origin coffee beans roasted by Prospect Coffee Roasters, also in Ventura.
Head over to Davy Jones' Locker where Brian Oliver has been serving quality beers since 2014. Poseidon Brewing Company has been serving tasty DIPA's, Brown and Cascadian dark ales and Imperial Chocolate Oatmeal Stouts since 2014. They quickly lived up to their mantra, "Ales With Depth."
Smoke Mountain is a boutique farm brewery located on top of Rincon Mountain, bordering Ventura and Santa Barbara counties. The hops, barley, produce and herbs are all grown locally, on their farm. While they have no taproom, the beer club is popular among locals – which can be mailed or enjoyed at their "Pick Up Parties." You may also find some distributed locally, by visiting their social media pages.
Founder & CEO, Ali Zia is bringing is beer background and expertise from Newbury Park's Bottle & Pint to the future Thousand Oaks brewery, Tarantula Hill Brewery. Bottle & Pint is a craft beer exclusive bottle shop, taproom and retail shop that opened in Newbury Park three years ago.
Tarantula Hill Brewery will be opening likely in two phases, with the brew-side of the building opening first – around October. They will start with festivals and select tastings. Around December, they will start serving not just the beer, but artisan pizzas and small batch ice-cream. Speaking of deliciousness, keep a look out for guest chef beer dinners, beer & ice-cream pairings and artisan coffee, all with the idea of pairing and enjoying together.
John Edney will be managing the restaurant, including the super-premium ice-cream. The first brewery in Thousand Oaks will appropriately be located on Thousand Oaks Blvd., exact location to be announced March 1st. The Thousand Oaks High School, class of '91 natives want to incorporate the town as much as possible, using local ingredients and naming beers after local landmarks. The brewer – who's yet to be revealed – has a over a decade of experience at one of the biggest breweries in the country. Ali and the team at Tarantula Hill know what craft beers the locals are gravitating to from serving them at Bottle & Pint, and so you likely see some IPAs, big stouts and some crisp lagers – among other styles.
Twisted Oak Tavern has made some awesome contributions to the VC beer scene since 2015, featuring beer from their in-house brewery, The LAB Brewing Co. Located in Agoura Hills, it was even voted best beer bar in California in 2016 by CraftBeer.com. Brewmaster, Roger Bott has been brewing beer for over 20 years and has taken the gold in two Casa Pacifica Beer Festivals. With a heavier focus on IPAs and Belgian ales, Twisted Oak features 32 taps showcasing around six of their own award-winning beer.
Topa Topa opened in June 2015 and has built their brewery on three core values; quality, craftsmanship and community spirit. They make beer that they like to drink. Jack is CEO & cofounder of Topa Topa, Kyle Thomson is CFO/COO and cofounder and cofounder Casey Harris brews their delicious brews. They typically have about 12-18 beers on tap, where 70% of production is Chief Peak IPA. Look for double IPAs, barrel aged beers and their "Solitude Series," their single hop series, which is a taproom special that showcases a new hop every two months. And they're doing so well, they opened their second taproom in Santa Barbara in October 2017. And look out for a third location in Ojai, adding a food element to the mix.
"As new breweries open, I think it's human nature for people to think, 'oh man, is that going to hurt your business?' and we've just gotten busier and busier with every single brewery that's opened. We love it…we think that spirit kinda' sets us up for success."
Jack also credits the newer craft beer drinkers in the area and their culinary curiosity.
"People just sort of skipped over Ventura and Santa Barbara area, and I think that's changed now. We hope to change it with such a diverse, stylistically group of breweries."
Their goals for 2018 are expanding, to simply make more beer and increase efficiency.
Many of the breweries in the county – including Topa Topa – have recently joined the Central Coast Brewers Guild, where Dyer sits on the board. The guild has expanded to include Ventura County, now with over 50 members. There is a Southcoast Chapter and the Northcoast Chapter.
Ventura Coast Brewing Company is proving that a taproom model with approachable beer, a nice patio in a great downtown location just works. They opened October 2016 and is selling a good number of lagers, hoppy pilsner and increasingly their new sours. Kyle thinks the beer culture has changed and grown even in just the past two-three years.
"I don't think anyone really directly looks at anybody as a direct competitor. Even in distribution, where handles are getting a little bit tighter, it's all culture growth at this point…the more the merrier," said Kyle Thille, founder of VCBC.
Kyle and head brewer, Dan White (former head brewer at Smog City) wants to introduce new styles to the community, on an elevated and balanced level. They've started a tiered barrel program, separating those entry level sours and also offering wood-aged beers.
Westlake Brewing Company serves craft beers and live music on Thursdays, Fridays and Saturdays. Play on their old-school pinball machines and a regulation shuffle board table.
Published in The Beer Goddess Blog
Thursday, 07 April 2016 18:18
Venice, CA—After three years of anticipation, Firestone Walker Brewing Company's new Propagator campus in Venice, California will open its doors in April, with limited evening hours starting on April 7 before expanding into daily lunch service in May. The Propagator is located at 3205 Washington Boulevard near the corner of Washington and Lincoln.
Published in Beer News
A Drive Through The Central Coast: Grapes & Grain
Some beerand wine drinkers have the silly idea that you must be loyal to one beverage or style. Let me introduce myself. My name is Erin Peters, and I am a cross drinker.
And I'm not the only one.
A visit to California's Central Coast is a perfect time to compare some of the world's best artisan beers and wines. I recently took a drive up to Paso Robles and further north to the Monterey area to find out what craft beers wine experts turn to.
Summertime Brews: The 22nd Annual Casa Pacifica Wine, Food, and Brew Festival
Technically summer was still two weeks away, but in Southern California the seasons are mostly irrelevant, and so it was under a sunny sky and with temperatures in the 80s that the Casa Pacifica Wine, Food, and Brew Festival opened. This annual event, now in its 22nd year, brings together restaurants, caterers, wineries, brewers, and hedonists ready to indulge their appetites with a clear conscience. Casa Pacifica provides services to families and children in crisis, including abused and neglected children and families dealing with emotional and behavioral problems, with programs serving the Central Coast region. In one day this event would raise almost half a million dollars to support this worthy cause.
For Immediate Release: Contact: Matt Turner
Santa Barbara, CA · July 21, 2015––On Friday September 18, 2015, from 6:00 – 10:00 pm the SB Historical Museum will be hosting Shakes'Beer, a Shakespeare in the Park meets a beer festival pairing beers with different Shakespearean characters and themes. This event will feature a cast of fifteen actors and actresses who will be directed by David Holmes. Scenes, monologues, and lines from a wide range of Shakespeare's plays will be featured. Interpretive ballet and an Elizabethan dance session will be directed by Cecily Stewart. Waters Rising, a three-person acoustic band, will play theme music throughout the evening. The beers will be curated by local Certified Cicerone, Zachary Rosen, who is working with local brewers to craft unique beers that match the different characters and themes being shown. Snacks will be provided by Whole Foods Market and meals will be available for purchase. All profits will be donated to the SB Hustlers, who have commissioned this project. Tickets are available at SBHustlers.org
This festival is a benefit for, and the brainchild of, the Santa Barbara Hustlers for Peace and Prosperity, a new volunteering community in Santa Barbara. The SB Hustlers are an approved project of the Share The Wealth Foundation, a 501(c)3 non-profit organization. This new organization provides volunteering opportunities for those interested in becoming more engaged with their local community. The SB Hustlers promotes positive social change through personal commitment and volunteering. "We hope to positively impact every single resident in Santa Barbara by the year 2020," says Matt Turner, co-founder of the SB Hustlers. Only in their first year of operation, this blossoming non-profit has already provided support for such organizations as A Year Without War, Earth Day SB and SB Open Streets.
Shakes'Beer is being curated by Zachary Rosen, Certified Cicerone (beer Sommelier), a specialist in abstract beer pairing events whose work combines beer with music and art in both artificial and natural environments. Rosen has worked with eight breweries to custom design ten different beers for the evening. "It has been incredible to see how the brewers have gotten behind this project. With cask beers, barrel-aged barleywines and spiced beers, this is one of the most exciting beer lists that I've seen at a festival," says Rosen. Each beer has been custom designed to reflect a different Shakespearean character and was made just for Shakes'Beer.
The performances will be directed by David Holmes, who brings over thirty years of experience directing plays and musicals including eight fully staged Shakespeare productions. "David's dedication to this production and his insight on Shakespeare's works have been critical for Shakes'Beer, says Rosen. "David has produced a script that takes the audience through a lighthearted and whimsical selection of popular scenes and monologues," Rosen continues. Cecily Stewart of State Street Ballet and Library Moves has directed interpretive ballet performances of literary works including Shakespearean plays. Stewart will be choreographing traditional Elizabethan dances alongside era-themed music from Waters Rising, a 3-piece acoustic band who will use a range of instruments including an accordion, cello, guitars and other stringed instruments.
To Arrange Interviews and More Information, Please Contact:
Contact: Matt Turner
Shakes'Beer Tentative Beer List
1. brewLAB: Romeo (Romeo & Juliet) Red Purl-Saison with Perle hops, Wormwood, Orange Peel, & Licorice Root
2. Rincon Brewery: Juliet (Romeo & Juliet) Belgian IPA with Falconer's Flight hops, Hibiscus, Vanilla Beans, & Orange Peel
3. Telegraph Brewing: Gingered Julia & Bonny Kate (Two Gentlemen of Verona & Taming of the Shrew) White Ale with Fresh Ginger, Pineapple, and Scotch Bonnets
4. CARP Brewers: Benedick (Much Ado About Nothing) Blonde Robust Porter with cacao nibs and coffee
5. Captain Fatty's: Beatrice (Much Ado About Nothing) Black Witbier with citrus peels, white pepper, chamomile and honeysuckle
6. CARP Brewers: Falstaff (Henry IV & The Merry Wives of Windsor) Imperial Mild Ale
7. CARP Brewers: Mistress Page & Mistress Ford (The Merry Wives of Windsor) Scotch Ale & Scottish Ale produced by parti-gyle technique
8. Island Brewing: Bottom (A Midsummer Night's Dream) Paradise Pale Ale on Cask with Dandelion Blossoms, Wildflower Honey, and Meyer Lemon
9. Figueroa Mountain Brewing Co.: Queen Titania (A Midsummer Night's Dream) Lizard's Mouth Double IPA on Cask with Dragon Fruit, Jasmine, and Cardamom
10. Pure Order Brewing Co.: King Oberon (A Midsummer Night's Dream) Montecito Peak Barleywine aged on French White Oak Bordeaux Barrels
Note: Parti-gyle brewing is where you load a large amount of grain in the mash. A first stronger beer is brewed from the mash and then a second batch of beer is made from the same grain, producing a weaker beer than the first.
Pucker Up: The Sour Resurgence has Arrived
Driven by nature's unpredictability and culinary expression, experienced brewers are adapting traditional European techniques to bring bursts of intentionally tart and tangy flavors in beers as luminous as an autumn sunset.
In the mid-nineteenth century, back when beer was aged and shipped in wooden barrels, before the advent of refrigeration, nearly all beer was – on some levels - sour.
Practicing patience and an artful curiosity, sours can take up to two to three years to produce. But the wait is worth its weight in golden, deep amber and coppery-orange colored beers.
All hail Pediococcus, Lactobacillus, and Brettanomyces. The remarkable flavors in sour ales can be attributed to these wild yeast strains.
With bright flavors and carbonated mouthfeels of champagne and lemonade, these rising stars of the beer world are perfect for warmer months.
Just a couple hours south of the Coachella Valley, sour specialists, Lost Abbey Brewery, hand bottles every sour beer, eight bottles at a time. Their 2015 Framboise de Amorosa is coming out in July. In northern California, Russian River ages each batch of beer in a specific type of wine barrel (Chardonnay, Pinot Noir, Cabernet Sauvignon). And over in the Great Lakes region, Jolly Pumpkin is the only brewery that ages every beer.
While Lost Abbey, Russian River and Jolly Pumpkin have been wreaking sensory havoc for over 30 years collectively, the following Southern California breweries are helping to lead the sour resurgence, on varying and awesomely quirky levels.
The Bruery: A Chat with Benjamin Weiss
Benjamin is The Bruery's Marketing Director and the brewery's second ever employee. The Bruery just celebrated their 7th year in May.
Benjamin became a professional brewer at The Bruery in 2008, just two years after starting to homebrew in Los Angeles. He eventually became the brewer on the infamous Black Tuesday.
EP: What's your background brewing sours?
BW: I just drank them. Brewing them is pretty much the same as anything, you're just fermenting slightly differently...most of our sours are aged in a used wine barrel, most of them nowadays, actually, primary fermentation starts in an oak barrel, then we rack into smaller oak barrels.
EP: Do you have any particular favorite wineries you like to get your barrels from?
BW: No, as far as the sour beers, we get the barrels from wineries, but we're really using a neutral barrel. We clean them out…so as long as they're newer, solid barrels, we're happy with them. (pic: Cambria Griffith courtesy The Bruery)
EP: What do you love about sours?
Wow, that's a good question. I don't know. I've loved sours since I've first tried them back in my homebrew meeting about 10 years ago. I don't know, there's just something, when you have a good sour, there's something complex and delicious about it. Like most of our sours are not purely lactic fermentation. They're not just one note. It's hard to describe, it's almost a clean sour taste...also the funkiness that you can get from different strains of Brett that comes with time. Sometimes it takes quite a bit of time…I find them just fascinating.
EP: What do you think of the resurgence, or popularity of sours?
BW: Yeah. It's crazy. I was just commenting to one of my coworkers that, we were at some festival, that five years ago, every single person that came up to you, you had to explain what a sour beer was…now almost everyone walks up and says, 'oh you have a sour beer?'. It's completely the opposite. At least with the beer crowd. It's still a very, very small segment of beer. But within the craft beer aficionado community, it's increasingly more popular.
EP: What are some of your favorites from The Bruery and why?
BW: One of my favorites we make is Rueuze, our kind of Gueuze style…it's gotten a little bit better every year. It has that funky character that I like.
Gueuze is a type of lambic made by blending young (1-year-old) and old (2- to 3-year-old) lambics, which is then bottled for a second fermentation.
Rueuze is a blend of their sour blonde ale from several of their oak barrels, some of which have been aging several months, some several years. Notes of apricots, peach, lemon and bright barnyard funk flavors come through – perfect for summer. The Bruery Terreux suggests pairing it with smoked salmon with fresh goat's cheese. I definately agree with that.
EP: What are some of your upcoming plans?
BW: We're launching a tasting room for Bruery Terreux [in Anaheim] hopefully at the end of this year, if not early next year. And we're just going full steam ahead. Coming out soon, we've got a Jester King collaboration and a Prairie collaboration at Terreux.
Bruery Terreux is a new-ish brand, loosely translating to "Earthy Bruery" in French. Developed by Patrick Rue of The Bruery, it's a new space that focuses solely on their farmhouse-style ales fermented with the wild yeasts. (pic: Cambria Griffith courtesy The Bruery)
The Jester King collaboration will be coming out in about two months.
Firestone Walker: A Brewery in Wine Country
The "accidental" story of Barrelworks is a beautifully tasty one. The story of renegade brewers Matt Brynildson,"Sour Jim" and Jeffers Richardson has grown from its humble beginnings in 2005 to over 1,500 barrels, just south of Paso Robles, in Buellton.
Jeffers is the Director of Barrelworks (aka "Barrelmeister").
EP: What's your fascination with sours?
JR: I love how it contributes depth and complexity to beer. Acidity ads a whole new dimension of flavor to beer…and plays teasingly with wild yeast and oak, when those components are involved.
EP: How long have you been experimenting with sours?
JR: My palate has been experimenting with acidified beers since 1985, when I lived in Brussels and first tried them. But I didn't become comfortable with wild beer production until I teamed up with Jim. I'm old school. I was indoctrinated in the ways of clean beer practices. Once we were given our own padded room [facility], and the inmates were allowed to run it, I was more comfortable. Jim, on the other hand has been a certifiable experimenter of sours for some time.
Masterblender, Jim Crooks – aka Sour Jim- started making wild beers in local wine barrels. This innovative and unprecedented barrelhouse is the birth house of several of the wildly coveted beers being poured annually at the Firestone Walker Invitational Beer Festival, held every May.
What does "Sour Jim" love about sours?
My main love for sours stem from our choice to embrace the funk, and more importantly, the continuous learning curve that is brought about by the use of Brettanomyces and acid forming bacteria in our products. Using these agents to produce truly unique beers constantly test the theory of how fermentation, barrel aging, and flavor/aroma of each strain can be so wildly unpredictable and unique.
Their Agrestic (2014) is based on Fireston's original flagship beer, Double Barrel Ale, or DBA, which then underwent a "chrysalis" process involving 87% French and 13% American Oak barrels and a proprietary collection of micro flora. It spends 14 months there. This sour leans towards the punker, tropical and oaky side of things and is brewed with B. lambicus, L. lindneri and L. brevis. The nose and taste bring citrus along with a gorgeous mix of coconut, vanilla and spice.
According to Jeffers, the acidity in a beer should enhance and support other aspects of the beer.
"We want to build layers of complexity."
Sour Opal is an American Gueuze style with a Titratable Acidity (T.A.) of 6.6 g/L. You'll notice on the Firestone Walker Barrelworks labels this acidity, which is something that currently, no other brewery divulges. With their home in wine country, Firestone Walker has adapted traditions and techniques from their winery friends.
La Piccola is a new collaborative cross-continental dark Saison that was featured at the Firestone Walker Beer Invitational in May. The collaboration between brewmasters Agostino Arioli of Birrificio Italiano and Matt Brynildson of Firestone Walker resulted in two very similar beers. Agostino brewed his version with Sichuan peppercorns, sourced directly from a spice hunter in Italy.
Bretta Weisse will be in bottles July 25th. Agrestic and Krieky Bones will be available August 22nd. And the wild brewers also have a Hood River Strawberry Saison in the works.
Coachella Valley Brewing: Pucker Up in the Desert
Chris Anderson has been brewing up his sour program in Thousand Palms over the past year.
EP: What sours are on tap now?
On tap now is the Peche, an American wild ale with locally grown white peaches and pediococcus, lactic and multiple Brettanomyces cultures. Tasters are $3 and there's only one keg left.
Also pick up a bottle of the special Framboys, wild ale brewed with raspberries and boysenberries. It's decedent.
EP: When did you start this, or think about starting to brew sours?
CA: We immediately started getting into that mode when we had the capacity to store that type of a beer. We got a bunch of tanks dedicated just for making sour beers. That was probably about a year ago. That was kind of the inception of the first couple sour bases that we use to make a couple different beers with a batch of different fruits.
EP: How many tanks?
CA: We have three right now. We immediately made a sour base which is your run of the mill wheat beer and used some really old hops, which is typical of sour beers. You want to use old, cheesy, skanky hops, rather than the real aromatic ones. You don't want that to shine through in the beer. We aged it away, we use a special flora. We have an onsite laboratory here that we can do micro – we built our own culture, that we inoculate all the barrels with, as well as the wort.
And the sour program at CVB is taking off. Anderson even hinted they might be expanding their sour program – outside of their current space – in the near future.
Their new Profligate Society will feature upcoming sours, Cabernet barrel aged Epineux Poire prickly pear wild ale, Cabernet barrel aged Cassis Noir black currant sour ale and Cabernet barrel aged Flame Rouges wild ale. Less than 500 bottles of each beer will be released to Profligate members.
CA: We have the Flame Rouges, brewed with red vine raisons and red flame grape juice. That's fermenting in the barrel now. We'll be releasing it late this year, probably Fall…we've got a guava one fermenting, too.
"I don't know, it's kind of mysterious ya' know? A little unorthodox. It's the opposite of everything you're told as a brewer, even the way the mash is done. The long aging, and you still may not get really high quality results…and it's all about blending too."
And Anderson has blending experience, having won homebrew medals for his sours, before becoming a commercial brewer. He would sweep these categories in competitions.
Hangar 24 – New Sours are Landing
Hangar's new sours First Crush and Sanguinello are launching this Saturday.
"First Crush" is a Sour Red Ale aged in red wine barrels with Syrah grape juice, there will be 2,300 bottles. The addition of Syrah grape juice after primary fermentation adds vinous, tannic notes of red wine, ripe fruit and leather.
"Sanguinello" is a sour blonde aged in white wine barrels with blood orange juice. They squeezed the juice of blood oranges into Sauvignon Blanc barrels, which held nine and eighteen month old sour blonde ale. There will be only 1,200 bottles. (Hangar pix: Hanger 24 Brewery)
When venturing into your sour quest, don't miss out on the much-revered Cantillon Brewery, Drie Fonteinen, Allagash Brewing, Side Project, Sante Adairius Rustic Ales, Cascade Brewing, Almanac Beer Co., The Rare Barrel or Mikkeller.
While sours still make up a relatively small portion of the craft beers that are available, they are becoming more and more prevalent - in small batches.
Sours are brewers way of coloring outside the lines. Get funky and join the wild, wild yeast of the beer world.
Pucker Up: The Sour Revolution Has Begun
BW: No, as far as the sour beers, we get the barrels from wineries, but we're really using a neutral barrel. We clean them out…so as long as they're newer, solid barrels, we're happy with them.
BW: Wow, that's a good question. I don't know. I've loved sours since I've first tried them back in my homebrew meeting about 10 years ago. I don't know, there's just something, when you have a good sour, there's something complex and delicious about it. Like most of our sours are not purely lactic fermentation. They're not just one note. It's hard to describe, it's almost a clean sour taste...also the funkiness that you can get from different strains of Brett that comes with time. Sometimes it takes quite a bit of time…I find them just fascinating.
Rueuze is a blend of their sour blonde ale from several of their oak barrels, some of which have been aging several months, some several years. Notes of apricots, peach, lemon and bright barnyard funk flavors come through – perfect for summer. The Bruery Terreux suggests pairing it with smoked salmon with fresh goat's cheese. I'll go with that.
Bruery Terreux is a new-ish brand, loosely translating to "Earthy Bruery" in French. Developed by Patrick Rue of The Bruery, it's a new space that focuses solely on their farmhouse-style ales fermented with the wild yeasts.
Their Agrestic (2014) began from their DBA, and then underwent a "chrysalis" process involving 87% French and 13% American Oak barrels and a proprietary collection of micro flora. It spends 14 months there. This sour leans towards the punker, tropical and oaky side of things and is brewed with B. lambicus, L. lindneri and L. brevis.
La Piccola is a new collaborative cross-continental dark Saison that was featured at the Firestone Walker Beer Invitational in May. The collaboration between brewmasters Agostino Arioli of Birrificio Italiano and Matt Brynildson of Firestone Walker resulted in two very similar beers.
Agostino brewed his version with Sichuan peppercorns, sourced directly from a spice hunter in Italy.
CA: I don't know, it's kind of mysterious ya' know? A little unorthodox. It's the opposite of everything you're told as a brewer, even the way the mash is done. The long aging, you still may not get really high quality results…and it's all about blending too.
"Sanguinello" is a sour blonde aged in white wine barrels with blood orange juice. They squeezed the juice of blood oranges into Sauvignon Blanc barrels, which held nine and eighteen month old sour blonde ale. There will be only 1,200 bottles.
As part of 21st Amendment's launch events in Southern California (June 17th – June 20th ) and the run-up to LA Beer Week, brewmaster Shaun O'Sullivan has teamed up with his good friend Alexandra Nowell, the head brewer at Three Weavers Brewing Company in Inglewood, CA to produce a crisp and delicious watermelon Saison called "We Saw Them Coming." The beer has the refreshing quality of a Belgian-style Saison and the unique and summery quality of real watermelon, and weighs in at 6.3% ABV.
Collaborative Cross-Continental Dark Saison to Debut at Firestone Walker Invitational Beer Fest
Paso Robles, CA: Multiple versions of the same collaborative dark saison wild ale—called La Piccola—will be unveiled at the 2015 Firestone Walker Invitational Beer Fest on May 30, capping off a year of cross-continental brewing hijinks between brewmasters Agostino Arioli of Birrificio Italiano and Matt Brynildson of Firestone Walker Brewing Company.
Barrelworks Unleashes The 2015 "Feral One"
2nd Anniversary Wild Ale to Be Liberated on February 14
Buellton, CA—Cover your eyes and hide the children, as Firestone Walker Brewing Company is set to release the 2015 vintage of the Feral One—a rowdy sour ale blend that commemorates the second anniversary of the brewery's Barrelworks wild yeast facility.