Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabriel tau los cuag Daniyee tom qab nws twb tau los nkag siab txog xya caum xyoo ntawm txoj kev poob rau hauv teb chaws luag ntawm Yelemis txoj lus faj lem, thiab txog Mauxes txoj lus cog tseg thiab txoj lus foom phem.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Nyob rau thawj xyoo ntawm nws txoj kev kav tebchaws, kuv Daniyee thiaj to taub los ntawm tej ntawv txog cov xyoo uas suav tseg, raws li lo lus ntawm tus Tswv uas tau los cuag Yelemis tus yaj saub, tias Nws yuav ua kom tiav xya caum xyoo hauv kev puam tsuaj ntawm Yeluxalees.... Yeej tiag, tag nrho cov Yixayee tau ua txhaum rau koj txoj kevcai, thiab twb tig mus lawm kom lawv thiaj tsis mloog koj lub suab; yog li ntawd txoj kev foom phem thiaj raug nchuav los saum peb, thiab txoj lus cog tseg uas sau tseg hauv Mauxes tus qhev ntawm Vajtswv txoj kevcai, vim peb tau ua txhaum tawm tsam Nws. Thiab Nws tau lees kom ruaj Nws tej lus uas Nws tau hais tawm tsam peb, thiab tawm tsam peb cov thawj txiav txim uas txiav txim rau peb, los ntawm kev coj ib qho kev phem loj los rau saum peb; rau qhov nyob hauv qab tag nrho lub ntuj tsis tau muaj ib yam uas tau ua zoo li yam uas tau ua rau saum Yeluxalees. Raws li tau sau tseg hauv Mauxes txoj kevcai, tag nrho txoj kev phem no tau los rau saum peb; los peb tseem tsis tau thov peb tej lus thov ntawm tus Tswv uas yog peb tus Vajtswv, kom peb thiaj tig tawm ntawm peb tej kev tsis ncaj, thiab to taub koj qhov tseeb. Yog li ntawd tus Tswv thiaj ceev faj txog txoj kev phem ntawd, thiab coj nws los rau saum peb; rau qhov tus Tswv uas yog peb tus Vajtswv yog ncaj ncees hauv txhua yam haujlwm uas Nws ua, vim peb tsis tau mloog Nws lub suab. Daniyee 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Lo lus uas Daniyees siv, uas raug txhais tias yog “lo lus cog tseg,” yog tib lo lus uas Mauxes siv, uas raug txhais tias yog “xya npaug,” hauv Levis Kevcai nees nkaum rau. Muam White qhia peb tias hauv tshooj cuaj, Daniyees tab tom nrhiav kom to taub txoj kev sib raug zoo ntawm Yelemis lub sijhawm xya caum xyoo thiab lub sijhawm ob txhiab peb puas xyoo. Hauv tshooj yim, Kabriyee twb raug txib kom ua rau Daniyees to taub yog toog pom ntawm ob txhiab peb puas hnub, thiab thaum nws rov qab los hauv tshooj cuaj, Kabriyee tab tom ua tiav nws tes haujlwm, thiab nws qhia rau Daniyees kom hauv siab cais ob yam yog toog pom uas twb yog lub ntsiab lus ntawm tshooj xya, yim, thiab cuaj thiab. Ob yam yog toog pom ntawd yog lub ntsiab lus ntawm “kev paub ntxiv tuaj” uas raug muab qhib tawm hauv xyoo 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Xelaiyas xya caum xyoo thiab Mauxe “txoj kev foom” nkawd ob leeg puav leej yog tej cim ntawm “xya lub sij hawm,” raws li Mauxe “txoj lus cog tseg” tau sawv cev, tiam sis Kaspivlaj yuav nthuav qhia qhov kev faib tawm ntawm lub sij hawm ob txhiab peb puas xyoo. Lub sij hawm ntawd tsuas yog muab faib kom raug xwb thaum kev sib raug zoo ntawm zaj yog toog (“chazon”) hais txog kev tsuj nkaus rau hauv qab, thiab zaj yog toog (“mareh”) hais txog qhov tshwm sim, raug muab faib kom raug. Kaspivlaj pib los ntawm kev qhia meej tias ib lub sij hawm sim siab ntev plaub puas cuaj caum xyoo tau muab rau cov Yudais. Lub sij hawm ntawd yog tib yam li lub sij hawm plaub puas cuaj caum xyoo ntawm kev ntxeev siab uas tau tsim kom muaj xya caum xyoo ntawm kev poob cev qhev.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Lo lus “txiav txim lawm” hauv nqe nees nkaum plaub hais txog lub sijhawm txij thaum txoj cai txib thib peb tawm mus hauv xyoo 457 BC mus txog thaum Xatefanaus raug txawb pob zeb tua hauv xyoo 34 AD, tiam sis lo lus “txiav txim lawm” hauv nqe nees nkaum rau thiab nees nkaum xya tab tom qhia txog cov hwj chim ua rau kev puam tsuaj ntawm kev pe dab qhuas thiab kev papas.
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 9:26, 27.
Thiab tom qab rau caum ob lub limtiam ntawd, tus Mexiyas yuav raug txiav pov tseg, tiamsis tsis yog vim nws tus kheej; thiab haiv neeg ntawm tus thawj uas yuav los ntawd yuav rhuav tshem lub nroog thiab lub chaw dawb huv; thiab nws qhov kawg yuav los nrog dej nyab, thiab mus txog thaum kawg ntawm kev tsov rog, tej kev puam tsuaj twb raug txiav txim tseg lawm. Thiab nws yuav cog lus ruaj nrog coob leej rau ib lub limtiam; thiab nyob hauv nruab nrab ntawm lub limtiam nws yuav ua kom tej xyeem thiab tej khoom fij nres tseg, thiab vim txoj kev nthuav dav ntawm tej kev qias neeg phem, nws yuav ua kom nws puam tsuaj, mus txog thaum tiav kawg nkaus, thiab yam uas raug txiav txim tseg ntawd yuav raug nchuav rau saum tus uas raug muab tseg cia kom puam tsuaj. Daniel 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriel qhia rau Daniel tias “tom qab” “Tus Mexiyas” raug “txiav tawm lawm” ces “haiv neeg ntawm tus thawj uas yuav los yuav rhuav tshem lub nroog thiab lub tuam tsev dawb huv.” Loos txheej dab mlom rhuav tshem lub “nroog thiab lub tuam tsev dawb huv” ntawd hauv txoj kev包围 uas kav raws nraim peb xyoos ib nrab txij xyoo 66 mus txog 70 AD. Gabriel qhia meej tias “qhov kawg ntawm tsov rog” yuav yog “nrog dej nyab,” thiab hais tias tsov rog ntawd yuav muaj “kev ua kom puam tsuaj.” Tsov rog uas tau ua tiav tawm tsam Yeluxalees thiab lub tuam tsev dawb huv yog qhov kev tsuj hnyav uas tau ua tiav los ntawm kev dab mlom thiab kev thawj coj txiv plig. Lub hwjchim txheej dab mlom uas yuav rhuav tshem Yeluxalees thaum chiv thawj yog Npanpiloo, tiamsis lub hwjchim txheej dab mlom uas yuav rhuav tshem nws tom qab tus Mexiyas raug ntsia saum ntoo khaub lig yog Loos txheej dab mlom. Tiamsis tsov rog tawm tsam lub tuam tsev dawb huv thiab pab tub rog tau ua tiav los ntawm ob lub hwjchim ua kom puam tsuaj, thiab lub hwjchim ua kom puam tsuaj thib ob ntawm ob lub ntawd hauv Vajluskub yog txoj kev thawj coj txiv plig.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Kev papacy yog lub hwj chim uas raug sawv cev ua “tus nplawm uas nyab lug hla,” nws yog lub hwj chim nyob hauv Daniel kaum ib nqe plaub caug, uas “nyab lug thiab hla dhau.” Kev tsuj ntais Yeluxalees uas tau pib nrog Npanpiloo, thiab txuas ntxiv nrog haiv neeg hlau uas hais lus tsaus ntuj nti raws li Mauxes tau sawv cev hauv Deuteronomy, tau raug papacy raws qab los. Mus txog rau thaum kawg ntawm kev tsuj ntais ntawd “kev puam tsuaj” twb “tau raug txiav txim tseg.” Nyob hauv nqe nees nkaum xya, Khetos lees paub lo lus cog tseg nrog coob leej rau ib lim tiam. Hauv nruab nrab ntawm lub lim tiam ntawd, txoj kev fij xyeem hauv ntiaj teb yuav tsum tu lawm thaum Khetos pib nws tes haujlwm ua Tus Pov Thawj Hlob hauv lub chaw dawb huv saum ntuj ceeb tsheej. Vim yog cov Yudais txoj kev tsis mloog lus thaum lub sijhawm sim siab uas twb raug txiav tseg rau lawv lawm, lub tuam tsev thiab lub nroog yuav raug muab ua kom puam tsuaj dua.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Nqe vajlugkub hais tias “vim yog kev nthuav dav ntawm tej kev qias vuab tsuab, nws yuav ua kom nws raug kev puam tsuaj, txawm mus txog rau lub sijhawm xaus kiag; thiab yam uas twb raug txiav txim lawm yuav raug nchuav los rau saum tus uas raug kev puam tsuaj.” Thaum cov Yudais thaum kawg tau ua kom lawv lub khob ntawm lub sijhawm sim siab puv npo txog ntug, lub nroog thiab lub tuam tsev yuav tsum raug kev puam tsuaj mus txog thaum kawg ntawm tsov rog. Thaum txog “lub sijhawm xaus kiag” ntawm kev raug tsuj nthe hauv xyoo 1798, twb tau “raug txiav txim” lawm tias lub hwj chim papacy yuav raug ib lub qhov txhab tuag taus. Ces lub nroog thiab lub tuam tsev yuav tsum raug rov kho thiab rov txhim tsa dua, raws li tau ua qauv cia thaum cov Yudais tawm hauv Npanpiloo tiag tiag los raws li peb tsab cai.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Mus txog thaum kev ua rog ntawd xaus tiav lawm, Yeluxalees yuav tsum raug lub hwjchim papal tsuj nphau. Cov sijhawm yaj saub uas tsim ua cov ntu txawv nyob hauv ob txhiab peb puas xyoo ntawd tsuas yuav raug to taub kom yog thaum to taub txog kev sib raug zoo ntawm zaj yog toog ntawm kev tsuj nphau hauv xya caum xyoo nrog rau zaj yog toog ntawm kev kho lub chaw dawb huv thiab pawg tub rog kom rov txum tim. Kev tsis lees txais zaj yog toog ntawm kev tawg khiav raws li Mauxes txoj kev foom phem yog kev tsis lees txais zaj yog toog ntawm kev sib sau ua ke. Zaj yog toog ntawm xya caum xyoo yog zaj yog toog ntawm kev tawg khiav. Zaj yog toog ntawm ob txhiab peb puas xyoo yog zaj yog toog ntawm kev sib sau ua ke. Zaj yog toog ntawm xya caum xyoo yog zaj yog toog “chazon” ntawm kev tawg khiav, hos zaj yog toog ntawm ob txhiab peb puas xyoo yog zaj yog toog “mareh” ntawm kev sib sau ua ke.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Yog li ntawd, yam uas Vajtswv tau muab txuas ua ke lawm, txhob cia neeg muab cais tawm. Malakau 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Ob zaj uas yog toog pom no twb raug txuas ua ke raws li tej lus faj lem lawm, thiab tsis lees ib zaj ces yog tsis lees ob zaj tib si. Qhov tseeb no qhia meej tias txawm Adventism hais tias lawv tuav rawv tej lus faj lem ob txhiab peb puas xyoo los, lawv twb tsis lees tus ncej tseem ceeb nruab nrab ntawm Adventism lawm, ib yam nkaus li lawv tau tsis lees “xya lub sij hawm” nyob rau xyoo 1863. Puas yog cov Yudais tsis tau lees tias lawv ceev Vajtswv txoj kevcai? Puas yog cov Yixayee thaum ub tsis tau lees tias lawv tab tom tos tus Mexiyas? Kev lees ncauj tsis muaj nqis dabtsi yog tias nws tsis tuav rawv Vajtswv Txojlus.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Thaum kawg no cov Millerite tau txheeb hnub tim Lub Kaum Hli 22, 1844, tias yog qhov kawg ntawm lub sijhawm ob txhiab peb puas hnub, tiamsis lawv txoj kev to taub tseem txwv. Tsis txog thaum tom qab txoj kev poob siab loj ntawd mam li muaj qhov kaj los txog hais txog lub tuam tsev dawb huv saum ntuj ceeb tsheej thiab Khetos txoj kev tshwm sim nyob hauv Chav Dawb Huv Tshaj Plaws rau hnub tim ntawd. Tsis txog thaum tom qab hnub tim ntawd lawv mam li pom tus timtswv thib peb txoj xov thiab Vajtswv txoj kevcai.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Tus Tswv tau npaj siab kom nce ntxiv txoj kev kaj yaj saub uas txuas nrog ob txhiab peb puas xyoo, thiab xyoo 1856, Nws qhib lub qhov rooj rau txoj kev kaj ntxiv ntawd, tiam sis hauv xya xyoo tom qab no Kev Ntseeg Adventist tau kaw lub qhov rooj ntawd. Tsuas yog tom qab lub Cuaj Hlis 11, 2001 xwb, uas Tus Tswv coj cov tub ntxhais kawm yaj saub rov qab mus rau Hiram Edson cov ntawv, thiab txoj kev kaj ntawm “xya zaug,” thiaj pib nce ntxiv dua ib zaug.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Vim tsis kam pom qhov kev sib txuas ntawm zaj lus faj lem ob txhiab peb puas xyoo thiab zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo, Adventism thiaj li los nkag siab txog lub Kaum Hli 22, 1844 nyob rau hauv ib txoj kev to taub txwv thiab tsis tiav.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Thaum S. S. Snow tau txiav tseg hnub rau kev raug ntsia saum ntoo khaub lig lawm, ces thiaj paub meej tias hnub tim 22 Lub Kaum Hli, 1844, yog hnub ntawd.
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 9:25–27.
Yog li ntawd cia li paub thiab nkag siab, tias txij thaum lo lus txib tawm mus kom kho dua thiab tsa Yeluxalees rov qab los mus txog rau tus Mexiyas, tus Tub Vajntxwv, yuav muaj xya lub limtiam, thiab rau caum ob lub limtiam: txoj kev yuav raug tsa dua tshiab, thiab phab ntsa yuav raug txhim tsa dua, txawm yog nyob rau hauv lub sijhawm muaj kev kub ntxhov. Thiab tom qab rau caum ob lub limtiam tus Mexiyas yuav raug txiav tawm, tabsis tsis yog rau nws tus kheej: thiab haiv neeg ntawm tus tub vajntxwv uas yuav los ntawd yuav rhuav tshem lub nroog thiab lub chaw dawb huv; thiab nws qhov kawg yuav los nrog dej nyab, thiab mus txog thaum kawg ntawm kev ua rog, kev puam tsuaj raug txiav txim tseg lawm. Thiab nws yuav lees paub thiab ruaj nreb lo lus cog lus nrog coob leej rau ib lub limtiam: thiab hauv nruab nrab ntawm lub limtiam nws yuav ua kom kev xyeem thiab kev fij tseg tu ncua, thiab vim txoj kev nthuav dav ntawm tej kev qias vuab tsuab nws yuav ua kom nws puam tsuaj, mus txog rau thaum qhov kawg tiav hlo, thiab yam uas raug txiav txim tseg yuav raug muab nchuav los rau saum tus uas raug ua kom puam tsuaj. Daniel 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Cov Millerites tau lees paub hnub tim raug ntawm txoj kev raug ntsia saum ntoo khaub lig, thiab tom qab ntawd kuj tau txheeb xyuas qhov kawg ntawm lub sijhawm ob txhiab peb puas xyoo. “Kev txiav tawm tus Mexiyas” nyob rau hauv “nruab nrab ntawm lub limtiam” uas Khetos tau cog lus ruaj “txoj kevcai khi lus” vim cov Yudai tau puv lawv lub khob ntawm lub sijhawm sim neej mus txog ntug, raws li sawv cev los ntawm “kev nthuav dav ntawm tej Yam Qias Neeg Ntxim Ntshai”, kuj tau raug txheeb xyuas thiab. Tus ntoo khaub lig tau los ua lub cim keeb kwm qhia kev uas tseem ceeb heev rau kev lees paub txog zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Txawm yog tias muaj qhov kaj nyob hauv cov nqe vajlugkub uas tau ua rau muaj ib qho kev tshwm sim muaj hwjchim kawg nkaus ntawm Vajtswv lub hwjchim, cov Millerites yeej tsis tau mus txog qhov kev nkag siab txog cov nqe ntawd uas tau sawv cev los ntawm Daniyee txoj kev ntshaw xav kom nkag siab txog kev sib raug zoo ntawm ob zaj yog toog. Lub limtiam uas Khetos tau lees paub zaj lus cog tseg ntawd raug faib ua ob ntu, uas tom qab no Muam White tau txheeb tias sawv cev rau Khetos txoj hauj lwm qhuab qhia tus kheej ntev peb xyoos ib nrab, tom qab ntawd yog nws txoj hauj lwm qhuab qhia raws li cov thwj tim tau sawv cev. Lawv pom tias lub cim tseem ceeb keeb kwm ntawm tus ntoo khaublig tau los ua lub chaw ruaj khov los txiav txim kom paub meej txog hnub tim Lub Kaum Hli 22, 1844, tiam sis lawv tsis pom tias nws kuj sawv cev rau nruab nrab ntawm ob lub sij hawm uas zoo ib yam, txhua lub yog peb xyoos ib nrab, thiab yog li ntawd sawv cev rau “xya lub sij hawm,” uas Vajtswv los ntawm Mauxes tau hu ua “kev sib ceg ntawm nws zaj lus cog tseg.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Ces kuv kuj yuav tawm tsam nej ib yam li ntawd thiab, thiab yuav rau txim rau nej ntxiv xya npaug vim nej tej kev txhaum. Thiab kuv yuav coj rab ntaj los rau saum nej, uas yuav pauj rau txoj kev ua txhaum tawm tsam kuv tej lus cog tseg; thiab thaum nej sib sau nyob hauv nej tej nroog, kuv yuav tso kab mob kev kis kev tuag los rau hauv nej; thiab nej yuav raug muab cob rau hauv tes yeeb ncuab. Leviticus 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Thaum Khetos tab tom lees paub txoj kev khi lus nrog coob leej, txoj kev khi lus ntawd yog yam uas nws muaj kev sib ceg tawm tsam nrog cov Yudais uas tsis mloog lus. “Kev sib ceg txog nws txoj kev khi lus,” tau pib xyoo 723 BC, thaum cov Assilia coj lub nceeg vaj qaum teb mus rau hauv kev poob cev qhev, thiab tom qab ntawd rau ib txhiab ob puas rau caum hnub yaj saub, kev pe dab qhuas tau tsuj nyoos cov Yixayee tiag. Kev tsuj nyoos ntawd ces raug raws qab los ntawm dua ib txhiab ob puas rau caum hnub yaj saub ntxiv, uas txoj kev coj ntawm papacy tau tsuj nyoos cov Yixayee sab ntsuj plig.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Lub limtiam cev Vajlugkub uas Khetos tau lees paub txoj kev cog lus, raws li kev ua tiav ntawm qhov yog toog pom txog ob txhiab peb puas xyoo, kuj sawv cev rau qhov yog toog pom txog ob txhiab tsib puas nees nkaum xyoo. Cov Millerites tau pom thiab lees txais txaus ntawm zaj lus cev Vajlugkub txog ob txhiab peb puas xyoo kom tshaj tawm tau txoj xov ntawm Txoj Kev Quaj Thaum Ib Tag Hmo kom raug, tiam sis lawv tau xaiv tsis lees txais ib feem ntawm qhov kaj uas Gabriel txoj kev txhais nyob hauv tshooj cuaj tau npaj los qhia.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriel tau hais kom Daniyees faib kom raug (hauv nws lub siab cais tawm) ob zaj ua yog toog, uas sawv cev los ntawm “matter” thiab “vision,” thiab hauv kev ua tiav raws li lo lus ntuas ntawd, Muam White qhia rau peb tias qhov no yog nra hnyav uas Daniyees ris tiag thaum nws nrhiav kom to taub txoj kev sib raug zoo ntawm xya caum lub limtiam (ib lub cim ntawm “xya zaug”), thiab ob txhiab peb puas xyoo.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Kev tsis lees txais “xya lub sij hawm” ntawm Adventism tau muab lawv tso rau hauv ib txoj hauj lwm uas lawv tsis muaj peev xwm to taub tias thawj lub sijhawm plaub puas cuaj caug xyoo, uas raug txiav tawm ntawm ob txhiab peb puas xyoo, sawv cev rau kev ntxeev siab tawm tsam txoj kev cog lus uas Mauxes hu ua “kev sib ceg ntawm nws txoj kev cog lus”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Lawv kuj raug txwv tsis pub pom tias kev raug ntsia saum ntoo khaub lig nyob nruab nrab ntawm lub limtiam ntawd tau ua ntau tshaj li tsuas yog qhia hnub tim xwb, rau qhov nws tau qhia meej txog lub chaw nruab nrab tiag tiag ntawm Khetos txoj kev sib cav nrog cov neeg Ixayees txoj kev tsis mloog lus los ntawm cov ntshav ntawm txoj kev khi lus. Lawv dig muag rau qhov tseeb tias cov ntshav uas tau raug los rau coob leej ntawm saum ntoo khaub lig, uas tau lees paub nws txoj kev khi lus, kuj yog lees paub txoj kev khi lus uas tau muab teev tseg hauv Leviticus nees nkaum tsib thiab nees nkaum rau.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Cov neeg Ixayees thaum ub tau ris rau lawv tus kheej ib txoj kev cog lus uas lawv txhais txoj kev cog lus ntawd raws li lawv lo lus tshaj tawm tias, “txhua yam uas tus Tswv tau hais, peb yuav ua,” yam tsis paub kiag li tias txoj kev cog lus uas Khetos tab tom muab ntawd yuav tsum kom Nws txoj kevcai raug sau rau hauv lub siab. Lawv txoj kev txhais raws li Falixai txog cov ntsiab lus ntawm txoj kev cog lus tau txwv lawv tsis pub to taub thiab txais yuav txoj kev cog lus tseeb.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Ixayees niaj hnub no tau txhais cov ntshav ntawm tus ntoo khaublig nyob rau nruab nrab ntawm lub limtiam raws li tej lo lus uas ua rau tib qho kev digmuag ntawd los rau Ixayees niaj hnub no ib yam li tau nyob saum Ixayees thaum ub thaum lawv tsis lees txais tus Mexiyas thiab tshaj tawm tias lawv tsis muaj vajntxwv twg tsuas yog Xixas xwb.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Cov Yixayee niaj hnub no dig muag tsis pom qhov tseeb tias keeb kwm uas Gabriel tau piav qhia rau Daniel tsis yog tsuas muaj kev lees paub ntawm txoj kev khi lus xwb, tiam sis kuj muaj kev tawg khiav uas raug coj los rau saum cov uas tsis lees yuav txoj kev khi lus ntawd, rau qhov cov nqe ntawd qhia meej tias Loos uas tsis pe hawm Vajtswv (tus thawj uas yuav los), yuav rhuav tshem lub nroog thiab lub chaw dawb huv, thiab tias mus txog thaum kawg ntawm tsov rog (uas tsuj nqis lub chaw dawb huv thiab cov tub rog) “kev puam tsuaj,” nyob hauv daim ntau npaug, twb raug txiav txim cia lawm.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Hauv hauv zaj keeb kwm uas Khetos tau los ntshav los lees paub txoj kev cog lus nrog coob leej, ob lub hwjchim uas ua kom puam tsuaj, yog Loos pagan thiab Loos papal, raug qhia kom meej tseeb. Cov ntshav uas raug nchuav saum tus ntoo khaublig yog yam uas Khetos coj los rau hauv lub chaw dawb huv saum ntuj ceeb tsheej, thiab yog ib lub cim ntawm Nws tes haujlwm uas raug sawv cev los ntawm yog toog “mareh” ntawm ob txhiab peb puas xyoo. Zaj keeb kwm ntawd raug xaws txuas nrog zaj keeb kwm ntawm yog toog “chazon” ntawm ob txhiab tsib puas nees nkaum xyoo, raws li raug sawv cev los ntawm ob lub hwjchim uas ua kom puam tsuaj uas yuav tsuj lub chaw dawb huv thiab pab tub rog nqes mus.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Cov tseeb uas tau raug sawv cev hauv Miller zaj npau suav zoo li tej pob zeb muaj nqis ci ntsa iab ib yam li lub hnub, tiam sis lawv tseem tsis tau tiav nrho. Hauv hnub kawg, thaum Lub Suab Quaj Thaum Nruab Nrab Hmo rov raug tshaj tawm raws nraim txhua lo lus, tib cov pob zeb muaj nqis ntawd yuav raug muab pov rau hauv lub thawv tshiab, loj dua, los ntawm tus “Txiv Neej Txhuam Av”, thiab thaum ntawd lawv yuav ci ntsa iab kaum npaug kaj dua li thaum xub thawj. Lawv dhau los ua qhov kev sim ntawm txoj xov kawg ntawm Lub Suab Quaj Thaum Nruab Nrab Hmo. Cov pob zeb muaj nqis ntawd tau raug ob tug tim khawv uas Habakkuk tau cev lus faj lem txog lawv qhia meej tias yog tej ntxhuav. Thaum ob daim ntxhuav ntawm cov pioneer charts xyoo 1843 thiab 1850 raug muab tso sib phim saum npoo ib leeg “kab saum kab”, Miller cov pob zeb muaj nqis thiaj raug txheeb kom meej, thiab los ntawm qhov ntawd cov pob zeb muaj nqis ntawd sawv cev rau txoj xov ntawm Lub Suab Quaj Thaum Nruab Nrab Hmo zaum kawg.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Feem coob ntawm tej qhov tseeb uas nyob saum ob daim ntawv qhia no yog cov uas piav txog tej lus faj lem uas twb tau muaj tiav ua ntej xyoo 1844 lawm, xws li kev txheeb xyuas cov tsiaj qus hauv Daniel xya thiab yim. Tus mlom hauv Daniel ob kuj raug muab sawv cev nyob ntawd. Kev sib cav hais txog seb puas yog Loos los yog Antiochus Epiphanes uas tsa txoj kev yog toog pom ntawd kuj nyob ntawd. Thawj qhov kev chim siab poob siab thiab lub caij ncua ntev ntawm Habakkuk thiab kaum tus nkauj xwb kuj nyob ntawd. Kev los txog ntawm tus tim tswv thib peb kuj nyob ntawd, ib yam nkaus li lub chaw dawb huv saum ntuj ceeb tsheej. “Qhov niaj hnub” raws li ib lub cim ntawm kev pe hawm dab qhuas kuj nyob ntawd. Thiab yeej muaj, peb qho Kev Puas Ntsoog ntawm Islam kuj nyob ntawd. Thaum muab coj los sib sau ua ke, ob daim ntawv qhia ntawd sawv cev ua ib daim duab piav txog qhov “kev txawj ntse nce ntxiv” uas tshwm sim thaum tus Tsov Ntxhuav ntawm xeem Yudas qhib cov cim ntawm ib qho lus faj lem tseeb.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Thaum peb xaus peb txoj kev xav txog zaj yog toog pom ntawm tus Dej Ulai uas yog lub cim ntawm txoj kev paub cev lus faj lem uas tau raug qhib thaum lub sijhawm kawg hauv xyoo 1798, uas tau nce ntxiv los ua tej hlaws nyiaj hlaws kub nyob hauv lub thawv tshiab uas loj dua hauv William Miller zaj npau suav, peb yuav rov qab los saib cov qhov tseeb ntawm cov Millerite uas tseem tsis tau tiav nyob hauv lawv keeb kwm. Qee yam raug tso cia rau hauv ib lub xeev uas tsis tau tiav vim yog lub sijhawm hauv keeb kwm uas cov Millerite tab tom nyob, hos lwm yam raug tso cia tsis tiav vim yog kev tsis mloog lus ntawm cov uas tsis kam taug raws lub teeb uas tab tom nce mus ntxiv ntawm tus tim tswv thib peb.
We will continue these things in the next article.
Peb yuav txuas ntxiv tej no hauv zaj tshooj txuas ntxiv.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Cov uas Vajtswv tau xa tuaj nrog ib txoj xov tsuas yog neeg xwb, tiam sis yam ntxwv ntawm txoj xov uas lawv nqa los yog dab tsi? Nej puas yuav twv kom tig nraub qaum rau, lossis saib tsis taus, tej lus ceeb toom ntawd, vim Vajtswv tsis tau sab laj nrog nej txog yam uas yuav raug nej siab nyiam? Vajtswv hu cov neeg uas yuav hais lus, uas yuav qw nrov nrov thiab tsis tseg li. Vajtswv tau tsa nws cov tub txib sawv los ua nws tes haujlwm rau lub sijhawm no. Muaj ib txhia twb tig ntawm txoj xov hais txog Khetos txoj kev ncaj ncees mus thuam cov neeg thiab lawv tej kev tsis txhij txhua, vim lawv tsis tshaj txoj xov ntawm qhov tseeb nrog tag nrho txoj kev mos siab muag thiab kev txawj hais txawj sau kom zoo nkauj raws li xav kom muaj. Lawv kub siab dhau lawm, mob siab dhau lawm, hais nrog kev txiav txim siab meej dhau lawm, thiab txoj xov uas yuav coj kev kho mob, txoj sia, thiab kev nplij siab los rau ntau tus ntsuj plig uas nkees thiab raug quab yuam, raug muab thawb tawm ib feem; rau qhov raws nraim li qhov uas cov neeg muaj hwjchim kaw lawv tus kheej lub siab thiab tsa lawv tus kheej lub siab nyiam los tawm tsam yam uas Vajtswv tau hais, lawv kuj yuav nrhiav kev muab txoj kab kaj ntawd txeeb ntawm cov uas twb ntshaw thiab thov Vajtswv nrhiav qhov kaj thiab lub hwjchim uas ua kom muaj sia. Khetos tau sau tseg tag nrho tej lus hnyav, khav theeb, thiab thuam luag uas tau hais tawm tsam nws cov tub qhe ib yam li yog hais tawm tsam nws tus kheej.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“Tus tim tswv thib peb txoj xov yuav tsis raug to taub, thiab qhov kaj uas yuav ua kom tag nrho lub ntiajteb ci ntsa iab nrog nws lub yeeb koob yuav raug hu ua qhov kaj cuav los ntawm cov uas tsis kam taug kev hauv nws lub yeeb koob uas tab tom nce mus ntxiv. Tes haujlwm uas yuav tsum tau ua ntawd yuav raug tso cia tsis ua los ntawm cov uas tsis lees txais qhov tseeb, vim yog lawv txoj kev tsis ntseeg. Peb thov ntuas nej cov uas tawm tsam qhov kaj ntawm qhov tseeb, kom nej txav tawm ntawm txoj kev ntawm Vajtswv haiv neeg. Cia qhov kaj uas raug xa los saum ntuj ceeb tsheej los ci tuaj rau lawv hauv tej kab teeb uas kaj lug thiab ruaj khov. Vajtswv tuav nej, nej cov uas qhov kaj no twb los txog lawm, kom nej yuav tsum ris lub luag haujlwm raws li txoj kev uas nej siv nws. Cov uas tsis kam mloog yuav raug tuav kom ris lub luag haujlwm; rau qhov qhov tseeb twb raug coj los txog hauv lawv txhais tes lawm, tiamsis lawv saib tsis taus lawv tej sijhawm thiab tej cai tshwjxeeb. Tej xov uas nqa cov cim pov thawj saum ntuj los twb raug xa tuaj rau Vajtswv haiv neeg lawm; lub yeeb koob, lub hwjchim loj kawg nkaus, thiab Khetos txoj kev ncaj ncees, uas puv npo kev zoo thiab kev tseeb, twb raug nthuav tawm lawm; thiab tag nrho qhov puv npo ntawm Vajtswv tus kheej hauv Yexus Khetos twb raug qhia tawm nyob hauv peb nruab nrab nrog kev zoo nkauj thiab kev ntxim hlub, kom txaus nyiam txhua tus uas lawv lub siab tsis raug kaw los ntawm kev ntxub ntxaug ua ntej. Peb paub tias Vajtswv twb ua haujlwm nyob hauv peb nruab nrab lawm. Peb twb pom tej ntsujplig tig ntawm kev txhaum los rau kev ncaj ncees. Peb twb pom txoj kev ntseeg raug tsa rov qab muaj sia nyob hauv cov siab ntawm cov neeg uas lub siab tawg thiab txo hwjchim. Peb puas yuav zoo li cov mob ruas uas raug ntxuav huv lawm ces cia li mus raws lawv txojkev, thiab tsuas muaj ib tug xwb rov qab los qhuas Vajtswv? Cia peb hais txog nws txoj kev zoo dua, thiab qhuas Vajtswv nrog lub siab, nrog cwjmem, thiab nrog lub suab.” Review and Herald, May 27, 1890.