All the prophets are speaking more of the last days than the days in which they lived.
Tag nrho cov yaj saub tab tom hais txog hnub kawg ntau dua li hais txog cov hnub uas lawv tau nyob.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Txhua tus cev Vajtswv thaum ub txhua tus hais lus tsawg dua rau lawv tiam li hais rau peb tiam, yog li ntawd lawv tej lus cev faj lem tseem muaj zog siv tau rau peb. ‘Tam sim no tej noob neej no txhua yam tau tshwm sim rau lawv ua piv txwv: thiab tej ntawd raug sau tseg cia ua lus qhuab ntuas rau peb, cov uas twb los txog ntawm ntug kawg ntawm lub ntiajteb lawm.’ 1 Corinthians 10:11. ‘Tsis yog rau lawv tus kheej, tiam sis yog rau peb, lawv thiaj ua hauj lwm pab txog tej yam no, uas nim no twb raug qhia rau nej lawm los ntawm cov uas tau tshaj tawm txoj moo zoo rau nej, nrog tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej yam no yog yam uas cov tim tswv ntshaw yuav saib tob rau hauv.’ 1 Peter 1:12”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Phau Vajlugkub tau khaws cia thiab muab nws tej txiaj ntsig muaj nqis los sib sau khi ua ke rau tiam neeg kawg no. Txhua yam xwm txheej loj thiab tej kev sib koom tes uas muaj hwjchim thiab hnyav ntawm keeb kwm hauv Phau Qub twb tau rov muaj dua lawm, thiab tseem tab tom rov muaj dua, hauv pawg ntseeg nyob rau hnub kawg no.” Selected Messages, phau 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Daniyee yog tus sawv cev rau Vajtswv haiv neeg, uas nyob rau hnub kawg tau tshawb pom los ntawm Lo Lus cev Vajtswv lus tias lawv twb raug tawg khiav mus lawm. Thaum lawv tsim dheev paub qhov tseeb ntawd, lawv raug hu kom ua tiav zaj lus thov hauv Levis Kevcai nees nkaum rau, thiab kuj yuav tsum thov kom to taub qhov zais lus cev Vajtswv lus kawg uas raug qhib tawm tam sim ua ntej lub sijhawm probation kaw, raws li sawv cev los ntawm Daniyee zaj lus thov hauv tshooj ob. Yog thiab thaum twg lawv nkag mus rau hauv Daniyee txoj kev paub dhau los, tus tim tswv Kaabliyees yuav los kov, qhia, thiab hais lus rau lawv, nrog lub hom phiaj muab “txoj kev txawj” thiab “kev nkag siab” rau lawv. Cov neeg txawj ntse yog cov uas “to taub” “kev paub ntau ntxiv” thaum ib qho zais lus cev Vajtswv lus raug qhib tawm.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Nws qhia rau kuv, thiab hais lus nrog kuv, thiab hais tias, Au Daniyee, tam sim no kuv tau tawm los kom pub rau koj txoj kev txawj ntse thiab kev nkag siab. Thaum pib koj tej lus thov, lo lus txib tau tawm tuaj lawm, thiab kuv tau los qhia rau koj; rau qhov koj yog tus uas raug hlub kawg nkaus: yog li ntawd, cia li nkag siab txog zaj no, thiab xav txog txoj yog toog. Daniyee 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Lub zeem muag uas Daniyees raug hais kom ua tib zoo xav txog yog lub zeem muag “mareh” ntawm qhov kev tshwm sim. Kas Npe-eees tseem tsis tau ua tiav txoj hauj lwm uas tau muab rau nws hauv tshooj yim thaum nws tau raug hais kom ua rau Daniyees nkag siab txog lub zeem muag “mareh” ntawd. Hauv tshooj cuaj nws tau rov qab los ua kom tiav qhov kev txhais ntawd. Hauv tshooj cuaj, Daniyees tsis nyob ntxiv lawm hauv lub sijhawm ntawm lub nceeg vaj Npanpiloo, tiam sis nyob hauv keeb kwm ntawm lub teb chaws faj tim teb chaws Medes thiab Pawxia.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Thaum Nkasalis qhia Daniyee kom “nkag siab txog lo lus no,” thiab kom “xav txog zaj yog toog,” nws tab tom taw qhia ib txoj txheej txheem ntawm kev cais tawm hauv lub siab uas nws xav kom Daniyee xyaum siv. Cov lus uas raug txhais ua “nkag siab” thiab “xav txog” yog tib lo lus Henplais xwb. Lo lus ntawd yog “biyn,” thiab txhais tias cais tawm hauv lub siab. Lo lus Henplais uas raug txhais ua “lo lus no,” yog “dabar,” thiab txhais tias “Lo Lus”. Yog li ntawd, Nkasalis tab tom ceeb toom rau Daniyee, thiab rau cov uas nws sawv cev rau nyob rau hnub kawg, kom muab Lo Lus ntawm qhov tseeb faib kom yog.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Kawm kom qhia tau tias koj yog tus uas Vajtswv pom zoo, yog ib tug neeg ua haujlwm uas tsis tas yuav txaj muag, faib ncaj ncees lo lus ntawm qhov tseeb. 2 Timaute 2:15
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Lo lus “matter” kuj raug Daniel siv thiab nyob rau hauv tshooj kaum, nqe ib, qhov uas nws raug txhais peb zaug ua “thing.”
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Nyob rau xyoo peb ntawm Cyrus tus vajntxwv ntawm Persia, ib yam raug nthuav tawm rau Daniyees, uas nws lub npe hu ua Belteshasas; thiab yam ntawd yog qhov tseeb, tiamsis lub sijhawm uas teem tseg ntawd ntev: thiab nws to taub yam ntawd, thiab muaj kev nkag siab txog zaj yog toog. Daniel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Hauv hauv nqe Vajlugkub no, lo lus “zeem muag” yog lub zeem muag “mareh” uas hais txog qhov pom tshwm sim, thiab Daniyees tau muaj kev to taub txog ob qho tib si, yog qhov teeb meem (yam) thiab lub zeem muag (“mareh”) thiab. Hauv nqe nees nkaum peb ntawm tshooj cuaj, Kalis Npe-ee tau qhia Daniyees kom faib kom raug ntawm qhov teeb meem thiab lub zeem muag, thiab hauv nqe ib ntawm tshooj kaum nws muaj kev to taub txog ob qho tib si, yog qhov teeb meem (yam) thiab lub zeem muag (“mareh”). Kalis Npe-ee tab tom ceeb toom Daniyees hauv tshooj cuaj kom paub qhov txawv (faib kom raug) ntawm qhov teeb meem thiab lub zeem muag. Lub zeem muag ntawd yog lub zeem muag “mareh,” hos “qhov teeb meem,” lossis “yam,” yog lub zeem muag “chazon.”
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Hauv tshooj yim, ob lub zeem muag raug txheeb meej, thiab muaj ib qho kev cais sib txawv raug hais tseg vim Daniyees xav kom to taub lub zeem muag “chazon,” tab sis Nkaspiliyis raug txib kom ua rau Daniyees to taub lub zeem muag “mareh.” Thaum Nkaspiliyis pib nws txoj haujlwm uas ua rau Daniyees to taub txog “qhov teeb meem” thiab “lub zeem muag,” nws ceeb toom rau Daniyees kom ua tib zoo nco ntsoov tias nkawd yog ob lub zeem muag sib txawv.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Nws tau qhia rau kuv, thiab nrog kuv hais lus, thiab hais tias, Au Daniyee, nim no kuv tau tawm los kom pub rau koj muaj kev txawj ntse thiab kev to taub. Thaum pib ntawm koj tej lus thov, lo lus txib twb tawm los lawm, thiab kuv tau los qhia rau koj; rau qhov koj yog tus uas hlub tshua heev: yog li ntawd cia li to taub txog zaj no, thiab xav txog zaj yog toog. Xya caum lub lis piam raug teem rau saum koj haiv neeg thiab saum koj lub nroog dawb huv, kom ua kom kev ntxeev siab tiav, thiab kom xaus rau kev txhaum, thiab kom ua kev sib haum rau txoj kev phem kev qias, thiab coj los txog txoj kev ncaj ncees uas nyob mus ib txhis, thiab muab lub zeem muag thiab lo lus faj lem kaw ruaj, thiab pleev roj tsa tus Dawb Huv Tshaj Plaws. Yog li ntawd, koj yuav tsum paub thiab to taub tias txij thaum lo lus txib tawm mus kom kho dua thiab txhim tsa Yeluxalees mus txog rau tus Mexiyas tus Tub Vaj Ntxwv yuav muaj xya lub lis piam, thiab rau caum ob lub lis piam: txoj kev yuav rov raug txhim tsa dua, thiab phab ntsa kuj li ntawd thiab, txawm yog nyob rau lub sijhawm kev ntxhov siab. Thiab tom qab rau caum ob lub lis piam, tus Mexiyas yuav raug txiav tawm, tiamsis tsis yog rau nws tus kheej: thiab haiv neeg ntawm tus tub huabtais uas yuav los ntawd yuav rhuav tshem lub nroog thiab lub chaw dawb huv; thiab qhov kawg ntawm ntawd yuav zoo li dej nyab, thiab mus txog thaum kawg ntawm kev tsov rog, kev puam tsuaj raug teem cia lawm. Thiab nws yuav tsa lo lus cog tseg kom ruaj nrog ntau leej rau ib lub lis piam: thiab nyob nruab nrab ntawm lub lis piam nws yuav ua kom tej kev txi thiab tej khoom fij tseg tseg lawm, thiab vim txoj kev nthuav dav ntawm tej kev qias vuab tsuab nws yuav ua kom ntawd puam tsuaj, txawm mus txog rau thaum kawg nkaus, thiab yam uas raug teem cia lawm yuav raug muab nchuav los rau saum tus uas puam tsuaj. Daniyee 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Gabriel xav kom Daniel paub meej tias tej ntu ntawm ob qho tib si, yog qhov yog toog pom “chazon” thiab yog qhov yog toog pom “mareh,” yuav raug sawv cev nyob hauv qhov kev txhais uas nws muab rau Daniel. Qhov kev txhais ntawd yuav hais txog ob qho yog toog pom ntawd tib si, thiab yog Daniel lub luag hauj lwm kom muab qhov yog toog pom uas hais txog kev tsuj tseg lub chaw dawb huv thiab pab tub rog kom raug cais tawm ntawm qhov yog toog pom uas coj mus rau qhov uas Khetos tshwm sim nyob rau hauv Chaw Dawb Huv Tshaj Plaws rau hnub tim 22 Lub Kaum Hli, 1844.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Khebli-as txheeb qhia tias txij thaum txoj cai xaj ntawm Athexanxes xyoo 457 BC, yuav muaj plaub puas cuaj caug xyoo uas raug “cais tawm” ntawm ob txhiab peb puas xyoo ntawm zaj yog toog pom txog tej tsaus ntuj thiab tej kaj ntug, uas yog tshwj xeeb rau cov Yudais. Hauv cov nqe uas nyuam qhuav raug hais tseg no, lo lus “txiav tseg” raug hais qhia peb zaug, tiam sis muaj ob lo lus Henplais sib txawv uas ob leeg raug txhais ua “txiav tseg” hauv cov nqe ntawd. Thawj zaug uas “txiav tseg” raug hais qhia yog nyob hauv nqe nees nkaum plaub, thiab lo lus Henplais ntawd yog “chathak” thiab txhais hais tias “cais tawm”.
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Nws qhia tias Yixayee tau txais ib lub sijhawm sim siab uas pib nrog Artaxerxes tsab cai thib peb thiab yuav xaus rau thaum Xatefanaus raug txawb pob zeb tua nyob rau xyoo 34 AD. Plaub puas cuaj caug xyoo ntawd raug “txiav tawm,” thiab sawv cev rau ib lub sijhawm yaj saub uas luv dua nyob hauv zaj lus faj lem ntev dua ntawm ob txhiab peb puas xyoo. Tus lej “plaub puas cuaj caug” yog ib lub cim ntawm lub sijhawm sim siab, raws li Yexus tau ua tim khawv txog.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Tom qab ntawd Petus txawm tuaj cuag Nws thiab hais tias, Tus Tswv, kuv tus kwvtij yuav ua txhaum rau kuv pes tsawg zaug, kuv thiaj yuav zam txim rau nws? Puas yog txog xya zaus? Yexus hais rau nws tias, Kuv tsis hais rau koj tias, Txog xya zaus xwb; tiam sis, Txog xya caum npaug xya. Mathai 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Muaj ib qho kawg rau txoj kev zam txim, thiab qhov kawg ntawd raug sawv cev los ntawm tus lej “plaub puas cuaj caug.” Lub “plaub puas cuaj caug” xyoo sawv cev rau ib lub sijhawm ntawm kev sim siab rau cov Yudais txij lawv txoj kev dim tawm mus txog thaum lawv tau puv lawv lub khob ntawm lawv lub sijhawm sim siab ntawd hauv kev muab Stivhen txawb pob zeb. Lub “plaub puas cuaj caug” xyoo kuj muaj kev txuas nrog lo lus foom phem ntawm “xya npaug” hauv Leviticus nees nkaum rau. Muaj tsuas yog ob qhov chaw hauv Phau Vajlugkub uas hais txog thaj av txaus siab rau nws tej hnub Xanpataus. Qhov thawj pom nyob hauv Leviticus nees nkaum rau.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.
Thiab yog tias nej tseem tsis mloog kuv rau tag nrho tej no, tiamsis tseem mus tawmtsam kuv; ces kuv kuj yuav tawmtsam nej thiab hauv txojkev npau taws; thiab kuv, yog kuv tiag tiag, yuav qhuab ntuas nej xya npaug vim nej tej kev txhaum. Thiab nej yuav noj cev nqaij ntawm nej cov tub, thiab nej yuav noj cev nqaij ntawm nej cov ntxhais. Thiab kuv yuav rhuav tshem nej tej chaw siab, thiab txiav nej tej mlom pov tseg, thiab muab nej tej cev tuag ntws rau saum tej cev tuag ntawm nej tej dab mlom, thiab kuv tus ntsuj plig yuav ntxub nej. Thiab kuv yuav ua rau nej tej nroog puam tsuaj, thiab coj nej tej chaw dawb huv mus rau hauv kev qhuav qhawv, thiab kuv yuav tsis hnov ntxhiab ntawm nej tej tshuaj tsw qab. Thiab kuv yuav ua kom lub tebchaws no qhuav qhawv: thiab nej cov yeeb ncuab uas nyob hauv ntawd yuav ceeb tag rau qhov ntawd. Thiab kuv yuav muab nej tawg khiav mus nyob nruab nrab ntawm lwm haiv neeg, thiab yuav rho rab ntaj raws nej qab: thiab nej lub tebchaws yuav qhuav qhawv, thiab nej tej nroog yuav puam tsuaj. Ces lub tebchaws yuav tau zoo siab rau nws tej hnub Xanpataus, ntev npaum li nws pw qhuav qhawv, thiab nej nyob hauv nej cov yeeb ncuab lub tebchaws; txawm yog thaum ntawd los lub tebchaws yuav tau so, thiab zoo siab rau nws tej hnub Xanpataus. Ntev npaum li nws pw qhuav qhawv nws yuav tau so; vim nws tsis tau so rau hauv nej tej hnub Xanpataus thaum nej tseem nyob saum nws. Leviticus 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Kev rau txim ntawm “xya lub sij hawm,” uas raug hais txog plaub zaug hauv tshooj nees nkaum rau, qhia meej tias thaum Vajtswv haiv neeg raug muab tawg khiav mus, ces lub tebchaws yuav “txaus siab rau nws tej hnub Xab Npataus.” Daniyee thiab peb tug neeg tsim txiaj ntawd tau raug muab tawg khiav mus rau hauv thaj av ntawm cov yeeb ncuab raws li kev ua tiav ntawm Mauxes txoj lus foom, thiab qhov kev tawg khiav mus ntawd xya caum xyoo yog ib zaj lus qhia piv txwv muaj cim qhia txog qhov kev tawg khiav mus ob txhiab tsib puas nees nkaum xyoo. Nws yog ib zaj lus qhia piv txwv raws li yav tom ntej, zoo ib yam li Eliyas peb xyoos ib nrab ntawm kev qhuav dej thaum Yesebees tab tom tsim txom. Peb xyoos ib nrab ntawd sawv cev rau peb xyoos ib nrab raws li yaj saub txoj kev suav, uas sib npaug rau ib txhiab ob puas rau caum xyoo ntawm txoj kev kav ntawm pawg thawj coj Vajlugkub Loos txij xyoo 538 mus txog 1798. Xya caum xyoo ntawd yog ib lub cim ntawm “xya lub sij hawm,” ib yam li peb xyoos ib nrab yog ib lub cim ntawm roob moj sab qhua ntawm ib txhiab ob puas rau caum xyoo. Xya caum xyoo ntawm Daniyee txoj kev poob cev qhev uas Yelemis qhia ntawd, sawv cev rau “plaub puas cuaj caum” xyoo.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.
Thiab tus yawg koob tus Tswv Vajtswv txib nws cov tub txib mus cuag lawv, sawv ntxov ntxov thiab niaj hnub txib mus; vim nws khuvleej nws haiv neeg thiab nws qhov chaw nyob. Tiamsis lawv thuam Vajtswv cov tub txib, saib tsis taus nws tej lus, thiab tsim txom nws cov yaj saub, mus txog thaum tus Tswv txoj kev chim sawv tawm tsam nws haiv neeg, txog ntua tsis tshuav kev kho lawm. Vim li ntawd nws thiaj coj cov neeg Kaldeas tus vajntxwv los tawm tsam lawv, tus uas muab ntaj tua lawv cov tub hluas hauv lawv lub tsev dawb huv, thiab tsis khuvleej tub hluas lossis hluas nkauj, neeg laus lossis tus uas nkhaus cev vim laus lawm: nws muab lawv sawvdaws rau hauv nws txhais tes. Thiab txhua yam twj hauv Vajtswv lub tuam tsev, yam loj thiab yam me, thiab tus Tswv lub tuam tsev tej nyiaj txiag, thiab vajntxwv tej nyiaj txiag, thiab nws cov nom tswv tej nyiaj txiag; txhua yam no nws coj mus rau Npanpiloo. Thiab lawv hlawv Vajtswv lub tuam tsev, thiab rhuav Yeluxalees phab ntsa, thiab hlawv tag nrho nws tej vaj tsev loj nrog hluav taws, thiab rhuav tshem tag nrho nws tej twj zoo zoo. Hos cov uas dim ntawm ntaj, nws coj lawv mus ua qhev rau Npanpiloo; qhov uas lawv tau ua qhev rau nws thiab nws cov tub mus txog thaum lub nceeg vaj Pawxia kav: kom ua tiav tus Tswv txoj lus uas hais los ntawm Yelemis lub qhov ncauj, mus txog thaum thaj av tau txaus siab rau nws tej hnub Xanpataus: rau qhov thaum nws pw qhuav qhawv, nws tau ceev hnub Xanpataus, kom ua tiav xya caum xyoo. Tam sim no, hauv thawj xyoo ntawm Xa‑u‑les uas yog vajntxwv Pawxia, kom tus Tswv txoj lus uas hais los ntawm Yelemis lub qhov ncauj yuav ua tiav, tus Tswv txhawb Xa‑u‑les uas yog vajntxwv Pawxia tus ntsuj plig, kom nws tshaj tawm thoob plaws nws lub nceeg vaj, thiab tseem muab sau cia thiab hais tias, Xa‑u‑les uas yog vajntxwv Pawxia hais li no, Tus Tswv, uas yog Vajtswv saum ntuj, tau pub txhua lub nceeg vaj hauv ntiajteb rau kuv; thiab nws tau txib kuv kom ua ib lub tuam tsev rau nws hauv Yeluxalees, uas nyob hauv Yudas. Leejtwg nyob hauv nej txhua tus uas yog nws haiv neeg? Thov kom tus Tswv nws tus Vajtswv nrog nws nyob, thiab cia nws nce mus. 2 Vaj Keeb Kwm 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Ob qho kev hais txog hauv Phau Vajlugkub uas hais tias thaj av tau txaus siab rau nws cov hnub Xanpata-us tsuas muaj ob zaug xwb, thiab ob zaug ntawd yeej yog muaj feem rau qhov uas Vajtswv haiv neeg raug tawg khiav mus nyob rau ntau qhov chaw, thiab rau xya caum xyoo ntawm kev poob cev qhev, uas sawv cev rau ib ntu sijhawm uas yuav cia thaj av txaus siab rau nws cov hnub Xanpata-us. Qhov ntawd sib npaug nkaus li tus naj npawb hnub Xanpata-us uas cov Yudais tsis pub thaj av tau so. Qhov uas thaj av tau so tau xya caum xyoo ntawd, sawv cev rau tag nrho cov xyoo uas kev ntxeev siab tawm tsam lo lus txib kom cia thaj av so tau raug ua tiav lawm. Kev xam lej yooj yim qhia meej tias hauv “plaub puas cuaj caum” xyoo ntawm kev ntxeev siab, yuav muaj tag nrho xya caum xyoo uas thaj av tsis tau so.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Plaub puas cuaj caug xyoo tau raug txiav tawm ntawm ob txhiab peb puas xyoo, ua ib lub sij hawm sim neej rau cov Yudais, thiab qhov “plaub puas cuaj caug” xyoo ntawd muaj kev txuas ncaj qha nrog kev tawg khiav mus nyob txawv teb chaws ntawm “xya lub sij hawm” hauv Leviticus nees nkaum rau.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
Lub zeem muag “chazon” hais txog kev raug tsuj hneev nqes thiab lub zeem muag “mareh” hais txog qhov kev tshwm sim thaum kawg ntawm ob txhiab peb puas xyoo yog nyias txawv nyias, los lawv muaj kev txuas ncaj qha rau ib leeg. Ib yam li Daniyee, Vajtswv haiv neeg yuav tsum faib kom raug ob lub zeem muag ntawd, thaum tib lub sijhawm tseem lees paub lawv txoj kev sib txuas nrog ib leeg. Xya caum xyoo ntawm kev poob cev qhev uas coj mus rau peb txoj kev cai tshaj tawm uas pub cov Yudais rov qab los thiab txhim kho Yeluxalees dua, sawv cev rau “plaub puas cuaj caug” xyoo ntawm cov Yudais txoj kev ntxeev siab tawm tsam txoj kev cog lus uas hais kom cia thaj av tau so.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Thaum daim cai txiav txim thib peb qhia meej txog lawv lub sijhawm rov qab los thiab rov txhim kho dua, lawv tau txais “plaub puas cuaj caum” xyoo ua lub sijhawm sim siab, raws li lawv raug sim los ntawm tib lub sijhawm uas lawv txoj kev tsis mloog lus tau coj los rau kev puastsuaj ntawm Yeluxalees thiab lawv txoj kev tawg khiav mus nyob txawv teb chaws. Thaum kawg ntawm “plaub puas cuaj caum xyoo” thib ob, lawv txoj kev tsis mloog lus yuav ib zaug ntxiv coj los rau kev puastsuaj ntawm Yeluxalees thiab lawv txoj kev tawg khiav mus nyob hauv cov Lwm Haiv Neeg.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Kev tawg khiav ri niab ntawm xya caum xyoo kev poob cev qhev ntawd tau raug ua ntej los ntawm “plaub puas cuaj caug” xyoo ntawm kev ntxeev siab, thiab tom qab ntawd xya caum xyoo kev poob cev qhev ntawd kuj tau raug raws qab los ntawm dua ib “plaub puas cuaj caug xyoo” ntawm kev ntxeev siab ntxiv.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Thawj “plaub puas cuaj caum” xyoo thawj zaug, uas ua rau muaj xya caum xyoo uas lub teb chaws tau so, twb xaus lawm nrog rau kev puas tsuaj ntawm Yeluxalees. Thaum kawg ntawm “plaub puas cuaj caum” xyoo uas raug txiav tawm ntawm ob txhiab peb puas xyoo, Yeluxalees rov raug puas tsuaj ib zaug ntxiv, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los ua piv txwv qhia txog qhov kawg ntawm yam ntawd.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Xyaum xyaum xyoo kev poob cev qhev ntawm cov Yixayee tiag tiag hauv Npanpiloo tiag tiag yog ib lub cim ntawm kev tawg khiav “xya lub sij hawm,” thiab Muam White qhia meej tias xyaum xyaum xyoo kev poob cev qhev ntawm cov Yixayee tiag tiag hauv Npanpiloo tiag tiag yog ib hom piv txwv ntawm ib txhiab ob puas rau caum xyoo kev poob cev qhev ntawm cov Yixayee sab ntsuj plig hauv Npanpiloo sab ntsuj plig.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Vajtswv pawg ntseeg hauv ntiajteb no kuj yeej nyob hauv txoj kev raug ntes tiag tiag ib yam li cov me nyuam Yixalayees uas raug kaw nyob hauv Npanpiloo thaum lub caij uas lawv raug ntiab mus nyob txawv tebchaws, thoob plaws lub sij hawm ntev no ntawm txoj kev tsim txom tsis tseg.” Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Ib txhiab ob puas rau caum xyoo txij xyoo 538 mus txog 1798 yog ib yam piv txwv ntawm “xya lub sij hawm.” Thaum xaus ntawm xya caum xyoo, cov Yudais rov qab los txhim tsa thiab rov tsim Yeluxalees. Lawv txoj kev rov qab los nyob rau hauv peb txoj cai tshaj tawm ntawd tau cim qhov pib (457 BC) ntawm ob txhiab peb puas xyoo ntawm lub zeem muag “mareh” uas coj mus rau qhov uas Khetos tshwm sim hauv Chaw Dawb Huv Tshaj Plaws thaum lub Kaum Hli 22, 1844. Peb txoj cai tshaj tawm ntawd tau cim qhov pib ntawm lub sijhawm yaj saub, thiab yuav tsum muaj tag nrho peb txoj cai tshaj tawm ntawd thiaj pib tau lub sijhawm yaj saub, txawm yog lawv twb pib rov qab los thiab rov tsim dua nrog thawj txoj cai tshaj tawm ntawm Khaulees lawm.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Hauv Ezra tshooj xya muaj txoj kevcai ntawd pom muaj nyob. Nqe 12−26. Nyob rau hauv nws daim ntawv uas tiav txhij tshaj plaws, nws raug tshaj tawm los ntawm Artaxerxes, vajntxwv ntawm Persia, xyoo 457 BC. Tiamsis hauv Ezra 6:14 hais tias lub tuam tsev ntawm tus Tswv hauv Yeluxalees tau raug txhim tsa ‘raws li lo lus txib [‘kev cai tshaj tawm,’ nyob hauv ntug ntawv] ntawm Cyrus, thiab Darius, thiab Artaxerxes vajntxwv ntawm Persia.’ Peb tug vajntxwv no, hauv kev pib teeb tsa, rov lees paub, thiab ua kom tiav txoj kevcai ntawd, tau coj nws mus txog qhov puv npo uas yuav tsum muaj raws li zaj lus faj lem kom cim txog qhov pib ntawm 2300 xyoo. Thaum muab xyoo 457 BC, uas yog lub sijhawm uas txoj kevcai ntawd raug ua kom tiav, los ua hnub tim ntawm lo lus txib, ces txhua yam uas tau teev tseg hauv zaj lus faj lem hais txog xya caum lub limtiam raug pom tias twb tau ua tiav lawm.” The Great Controversy, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
Txij xyoo 1798 mus txog 1844, peb tug tim tswv hauv Phau Qhia Tshwm tau los txog rau hauv keeb kwm cev lus faj lem, thiab ib yam li peb txoj cai kav ntawd tau cim tseg qhov pib ntawm cev lus faj lem ob txhiab peb puas xyoo, peb tug tim tswv ntawd kuj tau cim tseg qhov xaus ntawm cev lus faj lem ntawd. Lub sij hawm cev lus faj lem tau xaus nrog kev los txog ntawm tus tim tswv thib peb, ib yam li nws tau pib nrog kev los txog ntawm txoj cai kav thib peb, rau qhov Yexus ib txwm txuas qhov kawg ntawm ib yam nrog qhov pib ntawm ib yam.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Cov Yudais pib rov qab los raws li thawj daim ntawv tshaj tawm, thiab hauv keeb kwm ntawm daim ntawv tshaj tawm thib ob lawv tau ua tiav lub tuam tsev. Tus timtswv thib peb tuaj txog rau hnub tim 22 lub Kaum Hli, 1844, thiab ua ntej hnub ntawd cov Millerites tau ua tiav lub tuam tsev sab ntsuj plig uas lawv tau tawm hauv Npanpiloo sab ntsuj plig los rov txhim kho. Nws yuav tsum raug ua kom tiav, rau qhov nyob rau hnub tim 22 lub Kaum Hli, 1844 tus tubtxib ntawm txoj kev khi lus yuav los txog rau nws lub tuam tsev tam sim ntawd. Lub tuam tsev ntawd yog haiv neeg Millerite uas tau nkag mus rau hauv txoj kev khi lus rau hnub tim 22 lub Kaum Hli, 1844, thiab uas Petus qhia meej tias lawv yog ib lub tuam tsev.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nej thiab, zoo li tej pob zeb muaj sia, raug txhim tsa ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom muab tej kev txi sab ntsuj plig xyeem, uas yog yam Vajtswv txais yuav los ntawm Yexus Khetos. 1 Petus 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Lub tuam tsev ntawm cov Millerite tau raug txhim tsa txij xyoo 1798 mus txog 1844, uas yog plaub caug rau xyoos, lossis raws li kev cev Vajtswv lus yog peb hnub, vim Khetos tau qhia tias yuav siv peb hnub los tsa ib lub tuam tsev sawv.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Thiab cov Yudais tej Kev Cai Hla Dhau los txog lawm, thiab Yexus nce mus rau Yeluxalees, thiab pom hauv lub tuam tsev cov uas muag nyuj, yaj, thiab nquab, thiab cov uas pauv nyiaj zaum ntawd: Thiab thaum nws tau xaws ib rab nplawm ntawm tej hlua me me, nws ntiab lawv sawvdaws tawm hauv lub tuam tsev, nrog rau cov yaj thiab cov nyuj; thiab muab cov neeg pauv nyiaj tej nyiaj nchuav tawm, thiab ntxeev lawv tej rooj; Thiab nws hais rau cov uas muag nquab tias, Cia li coj tej no tawm ntawm no mus; txhob muab kuv Txiv lub tsev ua ib lub tsev lag luam. Thiab nws cov thwjtim nco dheev tias muaj lus sau tseg tias, Koj lub tsev txoj kev kub siab lug tau noj kuv tas lawm. Ces cov Yudais teb thiab hais rau nws tias, Koj yuav qhia lub cim dabtsi rau peb pom, vim koj ua tej no? Yexus teb thiab hais rau lawv tias, Nej rhuav lub tuam tsev no, ces hauv peb hnub kuv yuav tsa nws sawv rov los. Ces cov Yudais hais tias, Lub tuam tsev no tau siv plaub caug rau xyoo los txhim kho, hos koj puas yuav tsa nws sawv rov los hauv peb hnub? Tiamsis nws hais txog lub tuam tsev uas yog nws lub cev. Yauhas 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Muam White qhia meej tias thaum tus tubtxib ntawm txoj kevcog lus mam li nco dheev los rau hauv nws lub tuam tsev, raws li tau sawv cev nyob hauv phau ntawv Malachi, ces qhov lus faj lem ntawd twb tau ua tiav lawm thaum Khetos ntxuav lub tuam tsev, raws li nyuam qhuav tau taw qhia hauv nqe lus ntawm Yauhas.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Nyob rau hauv kev ntxuav lub tuam tsev kom dim ntawm cov neeg yuav thiab cov neeg muag ntawm lub ntiajteb no, Yexus tau tshaj tawm Nws txoj haujlwm uas yog los ntxuav lub siab kom dim ntawm kev qias neeg ntawm kev txhaum,—ntawm tej kev ntshaw hauv ntiajteb, tej kev muaj siab phem rau tus kheej, tej cwj pwm phem, uas ua kom tus ntsuj plig raug kev puas tsuaj. ‘Saib seb, Kuv yuav xa Kuv tus tub txib mus, thiab nws yuav npaj txoj kev ua ntej Kuv: thiab tus Tswv, uas nej nrhiav, yuav los rau Nws lub tuam tsev tam sim ntawd, yog tus tub txib ntawm txoj kev cog lus, uas nej zoo siab rau: saib seb, nws yuav los, hais tias tus Tswv uas muaj hwjchim kav txhua yam. Tiamsis leejtwg thiaj yuav nyob ruaj tau hauv hnub uas nws los? thiab leejtwg thiaj yuav sawv tau thaum nws tshwm los? rau qhov nws zoo ib yam li hluav taws uas lim kom huv, thiab zoo li xab npum uas cov neeg ntxhua khaub ncaws siv: Thiab nws yuav zaum ua tus lim thiab tus ua kom nyiaj huv: thiab nws yuav ua kom cov tub ntawm Levi huv, thiab lim lawv ib yam li kub thiab nyiaj, kom lawv thiaj yuav muab kev txi rau tus Tswv hauv kev ncaj ncees. Malakhi 3:1–3.’ The Desire of Ages, 161.”
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Lub tuam tsev hauv Yauhas tshooj ob, siv sijhawm plaub caug rau xyoo los txhim tsa, thiab Yexus tau hais tias Nws yuav tsa lub tuam tsev uas raug rhuav ntawd sawv rov los hauv peb hnub. Xyoo 1798 txog rau 1844, yog plaub caug rau xyoo, thiab nws qhia txog kev tuaj txog ntawm peb tug tim tswv (hnub), hauv Tshwm Sim tshooj kaum plaub, uas twb raug ua yam ntxoov ntxoo ua ntej los ntawm peb txoj cai tshaj tawm uas tau pib txoj lus faj lem ob txhiab peb puas xyoo. Plaub caug rau xyoo ntawd yog lub caij nyoog uas Khetos tsa lub tuam tsev Millerite sawv los, rau qhov ua ntej lub sijhawm ntawd lub chaw dawb huv sab ntsuj plig thiab cov Yixayee sab ntsuj plig tau raug Npanpiloos sab ntsuj plig tsuj hnyo.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Thaum Khetos ntxuav lub tuam tsev rau lub caij Hla Dhau thaum pib Nws tes haujlwm, Nws tab tom ua kom tiav zaj lus faj lem hais txog Tus Tub Txib ntawm Txojlus Cog Tseg uas yuav los txog rau Nws lub tuam tsev tam sid, raws li tau teev tseg hauv Malakis. Hnub tim 22 Lub Kaum Hli, 1844, Khetos tau los txog rau Nws lub tuam tsev tam sid, thiab Nws tau siv plaub caug rau xyoo los txhim tsa Nws lub tuam tsev uas raug rhuav tshem lawm.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kev los ntawm Khetos ua peb tus pov thawj hlob mus rau qhov chaw dawb huv tshaj plaws, rau kev ntxuav lub tuam tsev dawb huv, raws li tau muab nthuav qhia hauv Daniyee 8:14; kev los ntawm Leej Tub ntawm neeg mus cuag Tus Laus Hnub Nyoog, raws li tau hais tawm hauv Daniyee 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakias tau cev lus faj lem tseg, yog tej lus piav txog tib qho xwm txheej nkaus xwb; thiab qhov no kuj tau raug sawv cev los ntawm kev los ntawm tus nraug vauv mus rau tshoob kos, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Mathai 25.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Kev npau taws thawj zaug tau xaus rau xyoo 1798, thiab qhov kawg ntawm kev npau taws zaum kawg yog xyoo 1844. Qhov pib ntawm lub sijhawm plaub caug rau xyoo, uas Khetos tau tsa lub tuam tsev Millerite sawv, tau ua ib daim duab qhia txog qhov kawg, rau qhov ob qho tib si—qhov pib thiab qhov xaus—tau raug cim tseg los ntawm qhov xaus ntawm Vajtswv txoj kev npau taws tawm tsam Nws haiv neeg, vim Yexus ib txwm txuas qhov kawg ntawm ib yam khoom nrog qhov pib ntawm tib yam ntawd.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Peb yuav txuas ntxiv peb txoj kev kawm txog Gabriel tej lus qhia rau Daniel hauv zaj ntawv tom ntej.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Phau ntawv Qhia Tshwm yuav tsum raug qhib rau cov neeg. Coob leej tau raug qhia tias nws yog ib phau ntawv raug kaw ntim, tiam sis nws raug kaw ntim rau cov uas tsis lees txais qhov tseeb thiab qhov kaj xwb. Cov tseeb uas nws muaj yuav tsum raug tshaj tawm, xwv kom neeg thiaj muaj sijhawm npaj rau tej xwm txheej uas yuav tshwm sim sai heev no. Txoj Xov ntawm Tus Timtswv Peb yuav tsum raug nthuav tawm ua tib txoj kev cia siab rau txoj kev cawm seej ntawm ib lub ntiajteb uas tab tom puam tsuaj.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Cov kev phom sij ntawm hnub kawg twb nyob saum peb lawm, thiab hauv peb tes haujlwm peb yuav tsum ceeb toom rau cov neeg txog txoj kev phom sij uas lawv nyob hauv. Tsis txhob cia tej xwm txheej loj uas muaj kev hnyav dawb ceev, uas tej lus faj lem tau qhia tawm, thiab uas yuav tshwm sim sai no, raug muab tseg cia yam tsis kov txog. Peb yog Vajtswv cov tub txib, thiab peb tsis muaj sijhawm yuav poob ntxiv lawm. Cov uas xav ua cov neeg koom tes nrog peb tus Tswv Yexus Khetos yuav qhia txog kev txaus siab tob heev rau tej qhov tseeb uas pom muaj nyob hauv phau ntawv no. Nrog cwj mem thiab suab lus lawv yuav siv zog kom qhia kom meej txog tej yam xav tsis thoob uas Khetos tau los saum ntuj ceeb tsheej los nthuav tawm.” Signs of the Times, July 4, 1906.