John the Baptist was a connecting link prophet.
Yauhas tus Neeg Muab Neeg Ua Kev Cai Raus Dej yog ib tug yaj saub uas ua tus txuas.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Tus cev Vajtswv Yauhas yog txoj hlua txuas ntawm ob txoj kev faib caij nyoog. Ua Vajtswv tus sawv cev nws sawv los qhia txog kev sib raug zoo ntawm txoj kevcai thiab cov yaj saub rau txoj kev faib caij nyoog Khetos. Nws yog lub teeb me dua, uas yuav tsum tau raws los ntawm ib lub teeb loj dua. Yauhas lub siab tau raug tus Vaj Ntsuj Plig Dawb Huv ci kom pom kev, xwv kom nws yuav ci ntsa iab rau saum nws haiv neeg; tiam sis tsis muaj dua ib lub teeb twg uas tau ci los yog yuav ci kom meej rau saum tibneeg poob cev qhev ib yam li lub teeb uas tawm los ntawm Yexus txoj kev qhia thiab Nws tus yam ntxwv ua piv txwv. Khetos thiab Nws tes dej num tsuas yog tau to taub plooj plooj xwb raws li tau ua cim tseg hauv tej kev txi uas tsaus ntxoov. Txawm yog Yauhas los nws kuj tseem tsis tau nkag siab tag nrho txog txoj sia yav tom ntej uas tsis txawj tuag los ntawm tus Cawmseej.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Yexus kuj yog ib tug yaj saub uas yog txoj kev txuas thiab txoj kab txuas thiab.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Khetos tau ua qhib txoj kev ntawm lub ntiajteb mus rau saum ntuj ceeb tsheej. Nws yog txoj hlua txuas uas khi ob lub ntiajteb no sib koom. Nws coj Vajtswv txoj kev hlub thiab txoj kev txo Nws tus kheej los cuag tibneeg, thiab Nws kuj tsa tibneeg siab los ntawm Nws tej txiaj ntsim kom mus ntsib Vajtswv txoj kev sib haum xeeb. Khetos yog txoj kev, yog qhov tseeb, thiab yog txoj sia. Kev raws qab mus, ib ruam zuj zus, nrog kev mob siab thiab qeeb qeeb, mus tom ntej thiab nce siab dua hauv txoj kev dawb huv thiab kev huv siab dawb paug, yog ib txoj haujlwm nyuaj heev. Tiamsis Khetos twb npaj txhij txhua lawm kom pub lub zog tshiab thiab lub hwjchim saum ntuj los rau txhua kauj ruam uas nce mus hauv txoj sia uas los ntawm Vajtswv. Qhov no yog txoj kev paub thiab txoj kev xyaum uas txhua txhais tes hauv lub chaw ua haujlwm yeej ntshaw heev, thiab yuav tsum muaj, txwv tsis pub lawv txhua hnub yuav coj kev thuam los rau Khetos tes haujlwm.” Testimonies, volume 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Yauhas Tus Neeg Ua Kevcai Raus Dej txoj hauj lwm yaj saub muaj xws li kev txuas lub kev npaj tseg ntawm tej yam hauv ntiajteb no nrog lub tuam tsev dawb huv saum ntuj ceeb tsheej. Cov thawj lo lus uas Yauhas hais thaum nws xub pom Yexus yog:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Hnub tom qab Yauhas pom Yexus tab tom los cuag nws, nws thiaj hais tias, Saib maj! Tus Menyuam Yaj ntawm Vajtswv, tus uas ris mus tshem tawm txoj kev txhaum ntawm lub ntiajteb. Yauhas 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Tiamsis txawm tias Yauhas yuav tsum qhia kom paub txog txoj kev hloov ntawm cov Yixayee thaum ub mus rau cov Yixayee sab ntsuj plig, nws txoj kev to taub txog txoj kev hloov ntawd tseem muaj ciam txwv.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Khetos, thaum hais los lees paub Yauhas, tau hais tias, “Tiamsis nej tawm mus saib dabtsi? Ib tug yaj saub lov? Muaj tseeb kawg, kuv hais rau nej tias, thiab tseem tshaj ib tug yaj saub ntxiv.” Yauhas tsis yog tsuas yog ib tug yaj saub uas qhia yav tom ntej xwb, tiam sis nws yog ib tug menyuam uas raug cog lus tseg, puv npo ntawm tus Vaj Ntsuj Plig Dawb Huv txij thaum nws yug los, thiab raug Vajtswv tsa tseg kom ua ib txoj haujlwm tshwjxeeb ua tus hloov kho, npaj ib haiv neeg kom txais tos Khetos. Tus yaj saub Yauhas yog txoj hlua txuas ntawm ob lub caij nyoog kev faib haujlwm ntawd.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“Kev ntseeg ntawm cov Yudais, vim yog lawv txoj kev tig ncaim ntawm Vajtswv, feem ntau tsuas yog nyob hauv kab ke thiab tej kab lis kev cai nkaus xwb. Yauhas yog lub teeb me dua, uas yuav tsum tau ua ntej lub teeb loj dua. Nws yuav tsum co kev tso siab ntawm cov neeg rau hauv lawv tej kev cai qub, hu kom lawv nco txog lawv tej kev txhaum, thiab coj lawv mus rau txoj kev hloov siab lees txim; xwv kom lawv thiaj npaj tau los txaus siab rau txoj hauj lwm ntawm Khetos. Vajtswv tau qhia rau Yauhas los ntawm kev tshoov siab, ci ntsa iab rau tus yaj saub ntawd xwv kom nws thiaj tshem tau txoj kev ntseeg cuav thiab txoj kev tsaus ntuj tawm ntawm cov Yudais ncaj ncees lub siab, tej uas tau, vim tej lus qhuab qhia cuav dhau ntau tiam neeg, sib sau los npog lawv.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Tus thwjtim uas qis tshaj plaws uas tau raws Yexus qab, uas tau pom nws tej txujci tseem ceeb, thiab tau mloog nws tej lus qhuab qhia uas yog los saum ntuj los, thiab tau hnov tej lus nplij siab uas tawm hauv nws daim di ncauj, twb tau txais txoj cai tshwj xeeb ntau dua Yauhas tus Muab Neeg Ua Kev Cai Raus Dej lawm, vim nws tau txais ib txoj kev kaj uas meej dua. Tsis muaj dua ib txoj kev kaj twg uas tau ci, los yog uas yuav ci, rau saum lub siab kev txawj ntse ntawm tibneeg txhaum uas poob lawm, tsuas yog txoj kev kaj ntawd uas tau, thiab tseem tabtom, xa tawm los ntawm Nws tus uas yog lub teeb ntawm lub ntiajteb. Khetos thiab nws txoj haujlwm twb tsuas raug to taub ib yam tsaus ntais xwb los ntawm cov kev txi uas yog duab ntxoov ntxoo. Txawm yog Yauhas los kuj tau xav tias Khetos txoj kev kav yuav nyob hauv Yeluxalees, thiab tias nws yuav tsa ib lub nceeg vaj ib ntus, uas nws cov pejxeem yuav yog cov dawb huv.” Review and Herald, April 8, 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Tus tubtxib Povlauj kuj yog ib tug yaj saub txuas txoj saw hlau uas yuav tsum txheeb kom pom cov kev siv yav tom ntej ntawm txoj kev hloov ntawm qhov tseeb tiag mus rau qhov sab ntsuj plig. Nws to taub tias Yeluxalees hauv ntiajteb tiag tsis yog Yeluxalees ntawm yaj saub tej lus faj lem lawm, rau qhov thaum ntawd nws twb hloov mus rau Yeluxalees saum ntuj lawm.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Vim Agar no yog roob Sinai hauv Arabia, thiab phim rau Yeluxalees uas tam sim no nyob, thiab nws nrog nws cov menyuam tseem nyob hauv txojkev qhev. Tiamsis Yeluxalees uas nyob saum toj no yog tus dawb huv, uas yog leej niam ntawm peb txhua tus. Kalatia 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Hauv tshooj ob ntawm 2 Thessalonians, uas peb twb tau xav txog lawm, Povlauj tau qhia tias lub nroog Loos txheej thaum ub uas yog lwm haiv neeg pe hawm dab mlom tiag tiag yog lub hwj chim uas tuav cia lub nroog Loos papal ntawm sab ntsuj plig kom txhob nce mus rau saum lub zwm txwv txog rau xyoo 538. Hauv tshooj ntawd nws qhia tias tus “neeg ntawm kev txhaum” uas zaum nyob hauv lub tuam tsev ntawm Vajtswv, yog tib tug “vajntxwv” uas Daniyees tau txheeb qhia hauv tshooj kaum ib, nqe peb caug rau. Cov pov thawj uas qhia tias “vajntxwv qaum teb” nyob hauv rau nqe kawg ntawm Daniyees tshooj kaum ib yog txoj kev ua papacy, tau los ua tus yuam sij los tsim lub qauv ntawm qhov tseeb uas Future for America tau siv los ntawm kev nce ntxiv ntawm kev paub hauv xyoo 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Hauv tib tshooj ntawd, Povlauj tau qhia txog txoj haujlwm ntawm Loos pej kum uas txwv tsis pub hwj chim papacy sawv los, mus txog rau lub sijhawm uas Loos pej kum yuav raug muab tshem tawm mus; thiab yog li ntawd nws tau qhia meej tias “kev niaj hnub” hauv phau Daniyees yog Loos pej kum. Qhov tseeb ntawd thiaj los ua tus yuam sij tseem ceeb heev los tsim tsa lub hauv paus ntawm qhov tseeb uas ua rau muaj kev nce ntxiv ntawm kev paub nyob rau xyoo 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Hauv William Miller zaj keeb kwm, cov lus no tau raug tshaj tawm thaum ib qho kev hloov ntawm txoj kev txav Philadelphian mus rau txoj kev txav Laodicean tab tom yuav tshwm sim. Hauv Future for America zaj keeb kwm, kev hloov ntawm txoj kev txav Laodicean mus rau txoj kev txav Philadelphian tam sim no tab tom tshwm sim.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Qhov tseeb uas Povlauj tau nthuav tawm hauv 2 Thexalaunikes uas qhia kom paub txog txoj kev hloov ntawm Loos pejkum tiag tiag mus rau Loos papacy sab ntsuj plig, tau los ua lub hauv paus qauv rau Miller txoj kev to taub txog yav tom ntej. Ob leeg, Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej thiab Povlauj, raug tsa sawv los piav qhia txog txoj kev hloov ntawm yam tiag tiag mus rau yam sab ntsuj plig. William Miller raug ua qauv piv txwv los ntawm Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej, thiab hauv nws txoj hauj lwm nws yog ib qho tseem ceeb heev uas nws yuav tsum paub txog kev sib raug zoo thiab txoj kev hloov ntawm Loos pejkum thiab Loos papacy, yog txoj kev hloov uas Yauhas raug tsa sawv los qhia kom paub.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Muaj tsib nqe uas hais txog “qhov niaj hnub” hauv phau Daniyee, thiab lawv ib txwm los ua ntej ib lub cim sawv cev rau hwj chim papacy. Hauv lub ntsiab lus ntawm kev hloov raws li lus faj lem uas peb tab tom xav txog no, tag nrho tsib nqe ntawd muaj nrog txoj kev hloov ntawm Loos tiag tiag mus rau Loos ntawm sab ntsuj plig. “Qhov niaj hnub” hauv phau Daniyee yog ib qho ntawm cov tseeb uas raug sawv cev rau saum ob lub rooj ntawm Habakuk, thiab yog li ntawd nws yog ib qho tseeb hauv paus uas yuav tsum raug tiv thaiv; ib qho tseeb uas thaum kawg yuav raug npog nrog tej pob zeb muaj nqis cuav thiab tej npib cuav. Tsis yog ib qho xwm txheej yuam kev uas txhua qhov tseeb uas raug sawv cev saum ob daim duab dawb huv ntawd muaj kev pom zoo ncaj qha uas yog los ntawm kev tshoov siab nyob hauv Ellen White cov ntawv sau. Kev tsis lees ib qho twg ntawm cov tseeb hauv paus ntawd (xam nrog “qhov niaj hnub”), yog tib lub sijhawm tsis lees txoj cai kav ntawm Tus Ntsuj Plig ntawm Lus Qhia Yaj Saub.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Tom qab ntawd kuv pom hais txog ‘Txhua Hnub,’ tias lo lus ‘kev txi’ yog tibneeg txoj kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm nqe ntawv ntawd; thiab hais tias tus Tswv tau muab txoj kev nkag siab uas yog rau cov uas tau tshaj tawm txoj xov quaj txog lub sijhawm txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev nkag siab uas yog txog ‘Txhua Hnub;’ tiam sis txij xyoo 1844 los, hauv txoj kev ntxhov siab, lwm yam kev xav tau raug lees txais, thiab kev tsaus ntuj nrog kev ntxhov siab tau raws los.” Review and Herald, November 1, 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Cov uas “tau tshaj tawm txoj kev quaj hu txog teev txiav txim,” to taub tias “qhov niaj hnub” yog ib lub cim ntawm kev pe hawm dab qhuas, thiab/lossis Loos kev pe hawm dab qhuas. Lawv txoj kev to taub kuj muaj qhov tseeb tias lawv to taub tias lo lus “kev txi” tsis yog ib feem ntawm nqe hauv Daniyee, qhov chaw uas cov neeg txhais lus ntawm phau Vajlugkub King James tau ntxiv nws rau ntawd (los ntawm tibneeg lub tswv yim). Kev to taub ntawm cov thawj coj thaum chiv thawj kuj suav nrog tias “qhov niaj hnub” yeej ib txwm raug nthuav tawm nrog ib qho ntawm ob lub cim ntawm lub hwj chim papal, thiab tias kev pe hawm dab qhuas (“qhov niaj hnub”), yeej ib txwm los ua ntej lub cim papal. Lawv yeej ib txwm raug txheeb xyuas raws li qhov kev txiav raws kev txiav txim uas lawv tau los txog rau hauv keeb kwm yaj saub. Cov phau Daniyee thiab Tshwmsim yeej tsis txhob txwm tawm ntawm txoj kev txiav txim raws keeb kwm uas kev pe hawm dab qhuas los ua ntej papalism, thiab thaum phau Tshwmsim qhia txog lub hwj chim thib peb uas ua kom puam tsuaj, uas yog tus yaj saub cuav, txoj kev txiav txim ntawd yeej ib txwm raug tuav cia.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Yog tsis muaj Povlauj txoj kev qhia tias tej yam tim ntsej tim muag hauv tej lus faj lem tau hloov mus rau sab ntsuj plig nyob rau lub sijhawm ntawm tus ntoo khaub lig, ces yuav muaj ib qho teeb meem tshwm sim nrog Khetos txoj kev twv hais ua ntej txog kev puas tsuaj ntawm Yeluxalees uas muaj nyob hauv txhua phau ntawv moo zoo tsuas yog Yauhas xwb. Ob lub cim ntawm txoj kev ua papacy uas txuas nrog “qhov niaj hnub” hauv phau Daniyee yog qhov qias neeg uas ua rau kev puam tsuaj thiab txoj kev txhaum cai uas ua rau kev puam tsuaj. Ob lub cim no sawv cev rau lub cim ntawm tus tsiaj nyaum (qhov qias neeg) thiab daim duab ntawm tus tsiaj nyaum (txoj kev txhaum cai).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Kev ua txhaum uas pub rau lub hwj chim papacy tua cov uas nws txiav txim tias yog cov neeg tsis lees txoj kev ntseeg tseeb yog kev sib koom ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg kav txoj kev sib raug ntawd. Yog li ntawd, Daniyees sawv cev rau kev sib koom ntawm pawg ntseeg thiab lub xeev uas yog tus duab ntawm tus tsiaj qus papal, raws li kev ua txhaum uas coj kev puas tsuaj tuaj. Vajlugkub txheeb kev pe mlom tias yog kev qias vuab tsuab, thiab tag nrho txoj kev pe mlom ntawm lub hwj chim papal raug sawv cev los ntawm nws hnub Xanpataus mlom, uas Yauhas hu ua lub cim ntawm tus tsiaj qus, hos Daniyees hu ua yam qias vuab tsuab uas ua kom puas tsuaj.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Thiab tawm ntawm ib tug ntawm lawv thiaj txi ib tug kub me me tawm los, uas hlob zuj zus mus loj kawg nkaus, mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau thaj av zoo nkauj. Thiab nws loj hlob mus txog rau pawg tub rog saum ntuj; thiab nws muab ib txhia ntawm pawg tub rog thiab ntawm cov hnub qub pov los rau hauv av, thiab tsuj lawv. Yeej muaj tseeb, nws tsa nws tus kheej kom loj kawg nkaus txawm mus txog rau tus thawj ntawm pawg tub rog, thiab los ntawm nws txoj kev ua ntawd thiaj muab txoj kev txi niaj hnub tshem tawm mus, thiab qhov chaw ntawm nws lub chaw dawb huv raug pov tseg lawm. Thiab muaj ib pab tub rog raug muab cob rau nws tawm tsam txoj kev txi niaj hnub no vim yog kev txhaum cai, thiab nws muab qhov tseeb pov los rau hauv av; thiab nws ua raws li nws siab nyiam, thiab vam meej. Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Peb yuav hais txog cov nqe no kom ntxaws dua hauv ib tsab xov xwm ntxiv, tiam sis hauv nqe kaum ib, lub hwjchim uas tsa nws tus kheej kom tawm tsam Khetos yog Loos uas yog lwm haiv neeg pe hawm mlom, thaum lawv sim tua Nws thaum Nws yug los thiab thaum kawg kuj ua li ntawd rau ntawm tus ntoo khaub lig. Nqe ntawd hais tias “los ntawm nws” (Loos uas yog lwm haiv neeg pe hawm mlom), “kev txi niaj hnub” raug muab tshem tawm. Lo lus Henplais uas txhais ua “muab tshem tawm” yog “rum,” thiab nws txhais hais tias “tsa kom siab thiab qhuas kom loj.” Loos uas yog lwm haiv neeg pe hawm mlom yuav tsa kom siab thiab qhuas kom loj txoj kev ntseeg pe hawm mlom, thiab lawv yeej tau ua li ntawd tiag tiag hauv keeb kwm. Vim li no lawv thiaj raug hu ua Loos uas yog lwm haiv neeg pe hawm mlom.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Nqe tom qab no qhia meej tias Loos tus papacy tau txais ib pab “tub rog” (hwj chim tub rog), uas tawm tsam, lossis yuav kov yeej “qhov niaj hnub” (kev teev dab mlom paganism). Qhov no kuj yog ib qhov tseeb hauv keeb kwm, vim hais tias lub zog tub rog tau raug siv los ntawm papacy (txawm yog nws yeej tsis muaj nws tus kheej pab tub rog), kom kov yeej txoj kev txwv uas raug muab tso rau saum nws txoj kev sawv los muaj hwj chim. Lub hwj chim ntawd los ntawm Loos pagan. Lub hwj chim tub rog uas nws siv ntawd raug muab rau nws los ntawm “kev txhaum cai,” vim qhov kev txhaum cai uas cia nws tswj cov vaj ntxwv tej pab tub rog uas tsa nws rau saum lub zwm txwv hauv xyoo 538, yog qhov kev txhaum cai ntawm kev koom ua ke ntawm pawg ntseeg thiab lub xeev. Ua ntej tshaj, Loos pagan raug hais txog hauv nqe kaum ib, qhia rau tus kawm tias Loos pagan yuav sawv tawm tsam Khetos, thiab tias nws yuav tsa kom siab txoj kev ntseeg ntawm paganism.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Nqe tom qab no piav txog txoj kev ua txhaum ntawm kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev uas tau cia rau lub hwj chim papacy kov yeej thiab tshem tawm qhov kev txwv uas Loos kev pe hawm dab mlom tau siv tawm tsam nws. Keeb kwm txhawb nqa kev siv ob nqe ntawd. “Qhov niaj hnub” sawv cev rau Loos kev pe hawm dab mlom, uas yog lub hwj chim uas sawv tawm tsam Khetos, los sis sawv cev rau kev ntseeg dab mlom uas Loos kev pe hawm dab mlom tau tsa kom siab. Ces lub cim ntawm “qhov niaj hnub” raug ua raws los ntawm papacy, raws li nws txheeb qhia txoj kev ua txhaum ntawm pawg ntseeg thiab lub xeev uas yog yam pub hwj chim rau papacy nrog ib pab tub rog kom ua nws txoj hauj lwm qias neeg. Daniel qhov kev siv “qhov niaj hnub” zaum peb, yog lo lus nug uas tsim tau lo lus teb uas yog tus ncej tseem ceeb hauv Adventism.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ces kuv hnov ib tug neeg dawb huv hais lus, thiab muaj dua ib tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais tias, Kev ua yog toog pom hais txog kev xyeem txhua hnub, thiab txog txoj kev txhaum ntawm kev ua kom puam tsuaj, uas muab ob leeg tib si, lub chaw dawb huv thiab pab tub rog, rau kom raug tsuj rau hauv qab taw, yuav kav ntev npaum li cas? Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Hauv nqe no, lo lus nug raug nug txog tias lub zeem muag yuav kav ntev npaum li cas, yog li ntawd yog tab tom nrhiav ib lo lus teb uas qhia txog lub sijhawm ntev npaum li cas, tsis yog ib lub ntsiab taw tes ntawm lub sijhawm. Lo lus nug tsis yog hais tias lub zeem muag yuav tiav rau hnub twg, tiam sis yog hais txog lub sijhawm ntev npaum li cas ntawm lub zeem muag ntawd. Nqe no tsis nug tias “Thaum twg?”; nws nug tias, “Ntev npaum li cas?” Lub zeem muag no yog hais txog cov hwjchim ua kom puam tsuaj ntawm kev teev dab mlom, uas sawv cev los ntawm “yam niaj hnub,” thiab kev ua nom ua tswv ntawm lub papacy raws li sawv cev los ntawm kev txhaum hla ntawm lub papacy uas ua tiav thaum nws mus ua nkauj ua nraug nrog cov vajntxwv hauv ntiajteb. Ob lub hwjchim ua kom puam tsuaj no—kev teev dab mlom ua ntej, ces mam yog papalism—yuav tsum tsuj nqes lub chaw dawb huv thiab pab tub rog rau ib ntus “xya lub sijhawm.”
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Yeej yog ib qho tseem ceeb kom lees paub tias kev tsuj nqes rau lub tuam tsev dawb huv tiag tiag, uas tau pib nyob rau lub sijhawm Npanpiloo thiab txuas mus txog rau kev rhuav tshem Yeluxalees los ntawm Loos uas pe hawm dab mlom hauv xyoo 70 AD, tau raug ua los ntawm tej hwjchim pe hawm dab mlom txij thaum chiv keeb ntawm zaj keeb kwm mus txog thaum kawg. Yog li ntawd, nws yog kev pe hawm dab mlom tiag tiag, nyob hauv ntau haiv, uas tau tsuj nqes lub tuam tsev dawb huv tiag tiag thiab cov tub rog tiag tiag (Vajtswv haiv neeg). Tiamsis nws yog Loos sab ntsuj plig uas tau tsuj nqes Yeluxalees sab ntsuj plig thiab Ixayees sab ntsuj plig.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Tiamsis lub tshav puam uas nyob sab nraud lub tuam tsev cia tseg, txhob ntsuas nws; rau qhov nws twb raug muab rau lwm haiv neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv rau plaub caug ob lub hlis. Thiab Kuv yuav pub hwjchim rau Kuv ob tug timkhawv, thiab nkawd yuav cev Vajtswv lus ib txhiab ob puas rau caum hnub, hnav khaub ncaws ntaub seev. Tshwmsim 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Yauhas tus Neeg Ua Kev Cai Raus Dej yog ib tug yaj saub uas yog txoj hlua txuas, uas qhia kom paub txog qhov kev hloov ntawm kev faib caij nyoog ntawm lub tuam tsev dawb huv hauv ntiajteb mus rau lub tuam tsev dawb huv saum ntuj, txawm nws tus kheej tsis tau paub tag nrho qhov puv npo ntawm nws tes hauj lwm. Povlauj yog ib tug yaj saub uas yog txoj hlua txuas, uas qhia kom paub txog qhov kev hloov ntawm kev faib caij nyoog ntawm cov Yixayee raws cev nqaij daim tawv (tus tswv tsev) mus rau cov Yixayee sab ntsuj plig. Yeluxalees uas raug tsuj hnyo rau plaub caug ob lub hlis ntawd yog Yeluxalees sab ntsuj plig.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Cov sij hawm uas tau hais ntawm no—plaub caug ob lub hlis,” thiab “ib txhiab ob puas rau caum hnub”—yog tib lub sij hawm xwb, tib yam sawv cev rau lub caij uas pawg ntseeg ntawm Khetos yuav tsum raug Loos tsim txom. 1260 lub xyoos ntawm txoj kev kav loj tshaj ntawm papacy tau pib hauv A.D. 538, thiab yog li ntawd yuav xaus rau xyoo 1798. Lub sij hawm ntawd ib pab tub rog Fabkis nkag mus rau Loos thiab ntes tus pope ua neeg raug kaw, thiab nws tuag hauv kev thoj nam tawg rog. Txawm yog tsis ntev tom qab ntawd tau xaiv ib tug pope tshiab, los txij thaum ntawd los papal hierarchy yeej tsis tau muaj peev xwm tuav tau lub hwj chim uas yav tas los nws tau muaj.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Povlauj tau qhia meej tias thaum lub sijhawm hloov chaw uas tau tshwm sim hauv keeb kwm ntawm tus ntoo khaub lig, Yeluxalees sab ntsuj plig uas “nyob saud” tau los ua lub nroog uas Vajtswv xaiv los tso nws lub npe rau, thiab Yeluxalees tiag tiag hauv ntiajteb thiaj tsis yog Yeluxalees hauv Vajluskub tej lus faj lem lawm.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Akas no Hagas yog roob Xinais nyob hauv Arabia, thiab phim rau lub nroog Yeluxalees uas tam sim no muaj nyob, thiab tseem nyob hauv kev qhev nrog nws cov me nyuam. Tiamsis lub nroog Yeluxalees uas nyob saud yog tus ywj pheej, uas yog leej niam ntawm peb sawv daws. Kalatia 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Qhov tseeb no yog yam tseem ceeb uas yuav tsum to taub kom raug, thiab kev siv Yeluxalees tiag ua lub cim ntawm tej lus faj lem hauv Vajlugkub yuam kev yog ib feem ntawm txoj kev dag ntxias uas cov Jesuit tsim los txo hwj chim qhov tseeb tias tus pope ntawm Loos yog tus antichrist. Txoj kev qhia cuav ntawd ua kom muaj ib txoj kev ntseeg nyob hauv Protestantism uas twb poob siab lawm, uas cia lawv tig mus saib haiv neeg Yixayee Yudais niaj hnub no yuam kev ua ib lub cim ntawm tej lus faj lem. Yeluxalees tiag tsis yog Yeluxalees ntawm Vajtswv lawm txij thaum lub sijhawm tus ntoo khaub lig.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Lub nroog Yeluxalees tsis yog ib qho chaw dawb huv lawm. Vajtswv txoj kev foom phem nyob saum nws vim yog txoj kev tsis lees txais thiab kev muab Khetos ntsia saum ntoo khaub lig. Ib qho cim dub ntawm kev txhaum uas muaj txim hnyav nyob ntsiag to saum nws, thiab nws yuav tsis rov ua ib qho chaw dawb huv dua li mus txog thaum nws tau raug ntxuav kom dawb huv los ntawm tej hluav taws uas ntxuav kom huv ntawm ntuj ceeb tsheej. Thaum lub sij hawm uas lub ntiaj teb no, uas raug kev txhaum foom phem, raug ntxuav kom huv ntawm txhua qhov chaw paug ntawm kev txhaum, Khetos yuav rov sawv saum Roob Txiv Ntoo Roj dua. Thaum Nws ob txhais ko taw tsaws saum nws, nws yuav tawg ua ob sab, thiab yuav dhau los ua ib thaj tiaj dav loj, uas raug npaj tseg rau lub nroog ntawm Vajtswv.” Review and Herald, July 30, 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Qhov tseem ceeb ntawm kev sib txawv ntawm Yeluxalees tiag thiab Yeluxalees sab ntsuj plig yuav raug hais txog thaum peb xav txog Khetos txoj lus cev faj lem hais txog qhov kawg ntawm lub ntiaj teb no. Zaum plaub uas Daniyees qhia txog “qhov niaj hnub,” yog nyob hauv tshooj kaum ib.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Thiab cov npab yuav sawv ntawm nws ib sab, thiab lawv yuav ua kom lub chaw dawb huv uas yog lub chaw muaj hwj chim qias neeg, thiab yuav tshem tawm txoj kev fij xyeem niaj hnub, thiab lawv yuav tsa yam qias vuab tsuab uas ua rau kev puam tsuaj. Daniyee 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Nqe no yog tab tom qhia txog tes dej num ntawm Loos pej kum uas tsa lub hwj chim txiv plig papacy los rau saum lub zwm txwv ntawm lub ntiaj teb xyoo 538. Cov “caj npab” sawv cev rau lub zog tub rog ntawm Loos pej kum uas sawv los txhawb papacy pib nrog Clovis, vaj ntxwv ntawm cov Franks, xyoo 496. Ntau tus vaj ntxwv European tau ua haujlwm los pab tsa papacy raws li Clovis tom qab, tiam sis nqe no tab tom qhia txog plaub yam uas cov vaj ntxwv European (caj npab) tau ua rau papacy, thaum lawv twb ua txhaum los ntawm kev tsim kev koom tes ntawm pawg ntseeg thiab lub xeev nrog tus niam ntiav ntawm Tyre.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Thaum lawv sawv los txhawb lub hwjchim papacy lawm, lawv thiaj “ua qias” lossis rhuav tshem lub nroog Loos, uas yog lub cim ntawm lub zog ntawm ob qho tib si Loos pagan thiab Loos papal. Qhov kev ua qias uas nqe no hais txog ntawd tau raug coj los ua ntau zaus dhau tej xyoo, raws li lub nroog Loos raug coj mus nyob hauv kev tawm tsam tub rog tsis tu ncua. Cov vajntxwv nyob tebchaws Europe ntawd (cov caj npab), kuj yuav “tshem tawm qhov txhia hnub.” Lo lus Hebrew uas txhais ua “tshem tawm” hauv nqe no tsis yog “rum,” ib yam li nyob hauv tshooj yim. Hauv nqe no, lo lus txhais ua “tshem tawm” yog “sur,” thiab nws txhais tias tshem mus. Cov caj npab ntawm cov vajntxwv European yuav tshem tawm txoj kev tawm tsam pagan rau kev sawv los ntawm papacy hauv xyoo 508. Ces hauv xyoo 538, cov caj npab ntawd yuav tsa papacy rau saum lub zwm txwv ntawm lub ntiajteb. Ces ntawm Council of Orleans, nyob rau tib lub xyoo ntawd, papacy tau coj los siv ib txoj cai Hnub Caiv.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Hnub Xaiv ua ib hnub teev hawm yog yam uas Muam White hu ua hnub Xanpataus “mlom”, thiab kev pe mlom yog lo lus txhais Vajlugkub uas phim txhij rau lo lus “yam qias neeg kawg.” Xyoo 538, cov npab ntawm Loos pagan tau tsa yam qias neeg uas ua rau kev puam tsuaj.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“Txhua tus uas yuav tsa kom siab thiab pe hawm hnub Xanpataus cuav ntawd, uas yog ib hnub uas Vajtswv tsis tau foom koob hmoov rau, tab tom pab dab ntxwg nyoog thiab nws cov tim tswv kawg nkaus raws li tag nrho lub hwj chim ntawm lawv tej peev xwm uas Vajtswv tau pub rau lawv, uas lawv twb muab ntxeev siv rau qhov tsis raug lawm. Vim raug lwm tus ntsuj plig tshoov siab, uas ua rau lawv qhov kev txawj txiav txim dig muag, lawv thiaj tsis pom tias kev tsa hnub Sunday kom siab ntawd yog lub koom haum ntawm lub Koom Txoos Kas Tos Liv xwb.” Selected Messages, phau 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Kev xibh saub thiab keeb kwm txhawb nqa txoj kev siv uas peb nyuam qhuav txheeb xyuas rau nqe peb caug ib. Thaum peb hais tias kev xibh saub txhawb nqa txoj kev siv no, peb tab tom hais txog qhov tseeb tias tseem muaj lwm yam lus faj lem uas hais txog tib cov xwm txheej no, txawm li cas los xij tsis coj lawv los rau hauv kev sib tham rau lub sij hawm no. Zaj thib tsib thiab zaum kawg uas Daniyee siv lo lus “txhua hnub,” muaj nyob hauv tshooj kaum ob.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Thiab txij thaum lub sijhawm uas yuav muab txoj kev txi niaj hnub tshem tawm mus, thiab tsa yam qias neeg uas ua kom puam tsuaj los lawm, yuav muaj ib txhiab ob puas cuaj caum hnub. Foom koob hmoov rau tus uas tos, thiab los txog rau ib txhiab peb puas peb caug tsib hnub. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Zaj lus faj lem thiab keeb kwm lees paub tias nyob rau xyoo 508, kev tawm tsam rau kev sawv los ntawm lub hwjchim papacy yeej xaus lawm raws li qhov tseem ceeb, thaum qhov kawg ntawm peb qho kev txwv thaj av (cov Goths) raug muab rho tawm, raws li Daniyee tshooj xya qhia tseg.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Kuv xav txog tej kub, thiab saib seb, muaj dua ib tug kub me sawv tuaj hauv lawv nruab nrab, nyob ntawm nws xub ntiag muaj peb tug ntawm cov kub thawj raug muab rho tawm mus nrog cag ntoo; thiab saib seb, hauv tus kub no muaj qhov muag zoo li tibneeg qhov muag, thiab muaj ib lub qhov ncauj hais tej lus loj kawg. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Peb lub kub raug tshem tawm ntawd raug piav qhia tseg rau saum ob daim phaj dawb huv, thiab thaum lub thib peb ntawm peb yam chaw-thaj av uas ua kev txwv ntawd raug ntiab tawm hauv lub nroog Loos, nyob rau xyoo 508, ces txoj kev tawm tsam tiv thaiv kev sawv los ntawm hwjchim kav ntawm papacy raug muab tshem mus lawm. Kev tsa tsa uas raug hais txog hauv nqe kaum ib, sawv cev rau peb caug xyoo nruab nrab ntawm 508 thiab 538. Nws qhia meej peb caug xyoo uas kev npaj rau kev tsa tus neeg ntawm txojkev txhaum nyob hauv Vajtswv lub tuam tsev tau raug ua kom tiav.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Lo lus uas txhais ua “muab tshem tawm” kuj yog “sur,” uas txhais hais tias tshem tawm, thiab nyob rau xyoo 508, txoj kev tawm tsam tawm tsam qhov kev sawv los ntawm papacy raug tshem tawm (muab tshem tawm). Txij hnub ntawd mus, ib txhiab ob puas cuaj caum xyoo coj koj mus txog xyoo 1798, thiab lub qhov txhab tuag taus ntawm papacy. Ib txhiab peb puas peb caug tsib hnub coj koj mus txog thawj zaug kev poob siab, thiab qhov pib ntawm lub sijhawm ncua ntev nyob rau thaum xaus kawg ntawm xyoo 1843. Nqe vaj lug kub no cog lus txog ib txoj koob hmoov rau cov uas “los txog” 1843. Lo lus “los txog” txhais hais tias kov. Thawj hnub ntawm xyoo 1844 cim thawj zaug kev poob siab, tiam sis hnub kawg ntawm xyoo 1843 kov thawj lub sijhawm ntawm xyoo 1844. Hnub kawg ntawm ib xyoos kov thawj hnub ntawm lub xyoo tom qab. Txoj koob hmoov uas txuas nrog hnub ntawd raug txhawb nqa los ntawm keeb kwm thiab yaj saub tej lus.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Peb yuav txuas ntxiv peb txoj kev xav txog qhov tseem ceeb ntawm “yam niaj hnub” uas yog ib qho tseeb hauv paus rau hauv zaj lus tom ntej.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tag nrho tej lus uas tau muab txij xyoo 1840–1844 yuav tsum raug nthuav tawm tam sim no nrog hwjchim thiab zog, rau qhov muaj coob leej neeg twb plam lawv txoj kev taw qhia lawm. Cov lus ntawd yuav tsum mus txog txhua pawg ntseeg.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Khetos tau hais tias, ‘Nej lub qhov muag tau koob hmoov lawm, rau qhov lawv pom; thiab nej lub pob ntseg, rau qhov lawv hnov. Vim kuv hais tseeb rau nej tias, ntau tus cev Vajtswv lus thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom no, los lawv tsis tau pom; thiab ntshaw hnov tej yam uas nej hnov no, los lawv tsis tau hnov li’ [Mathai 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844 yog cov tau koob hmoov lawm.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Zaj lus twb raug muab lawm. Thiab yuav tsum tsis txhob ncua sijhawm hauv kev rov hais zaj lus ntawd dua, rau qhov tej cim ntawm lub sijhawm tab tom raug ua tiav; txoj hauj lwm kaw kawg yuav tsum raug ua kom tiav. Ib txoj hauj lwm loj yuav raug ua tiav nyob rau lub sijhawm luv. Tsis ntev no, raws li Vajtswv txoj kev teem tseg, ib zaj lus yuav raug muab tawm uas yuav nthuav loj hlob mus ua ib lub suab quaj nrov. Ces Daniel yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.