Jehoiakim was the first of the last three kings of Judah, and when he was conquered by the Babylonians the seventy years of slavery for the southern kingdom began. Those seventy years identify the period of time that Babylon, the first kingdom of Bible prophecy would reign. In Isaiah chapter twenty-three, the whore of Tyre would be forgotten for seventy symbolic years that were prophetically identified as the days of one king. In Bible prophecy a king is a kingdom, and the days of the only kingdom of Bible prophecy which amounted to seventy years, was Babylon.
Jehoiakim yog thawj tug hauv peb tug vajntxwv kawg ntawm Yudas, thiab thaum cov Npanpiloo kov yeej nws, ces xya caum xyoo ntawm kev qhev rau lub nceeg vaj sab qab teb thiaj pib. Xya caum xyoo ntawd qhia txog lub caij nyoog uas Npanpiloo, yog thawj lub nceeg vaj hauv Vajlugkub tej lus faj lem, yuav kav. Hauv Yaxayas tshooj nees nkaum peb, tus pojniam deev luag ntawm Thailauj yuav raug hnov qab mus xya caum xyoo piv txwv, uas tau raug qhia raws li lus faj lem tias yog tej hnub ntawm ib tug vajntxwv. Hauv Vajlugkub tej lus faj lem, ib tug vajntxwv yog ib lub nceeg vaj, thiab tej hnub ntawm tib lub nceeg vaj hauv Vajlugkub tej lus faj lem uas muaj txog xya caum xyoo ntawd, yog Npanpiloo.
During that history, the whore of Tyre, who represents the papacy, would be forgotten. At the end of the seventy symbolic years, she would be remembered and go forth and commit fornication with all the kingdoms of the earth. Spiritual fornication is the unlawful relationship of the combination of church and state. At the end of the symbolic seventy years, the papacy would come into a relationship with the United Nations, represented by all the kings that the whore of Tyre commits fornication with at the end of the seventy symbolic years. The kingdom that reigns during the seventy symbolic years is the United States, the earth beast with two horns.
Nyob rau lub sijhawm keeb kwm ntawd, tus niam ntiav ntawm Tyre, uas sawv cev rau lub hwj chim papacy, yuav raug hnov qab lawm. Thaum kawg ntawm xya caum lub xyoo piv txwv ntawd, nws yuav raug nco txog dua thiab yuav tawm mus ua kev nkauj kev nraug nrog txhua lub nceeg vaj hauv ntiajteb. Kev nkauj kev nraug ntawm sab ntsuj plig yog txoj kev sib raug zoo txhaum cai uas yog kev koom ua ke ntawm pawg ntseeg thiab lub xeev. Thaum kawg ntawm xya caum lub xyoo piv txwv ntawd, lub hwj chim papacy yuav nkag mus rau hauv ib txoj kev sib raug zoo nrog United Nations, uas raug sawv cev los ntawm txhua tus vajntxwv uas tus niam ntiav ntawm Tyre mus ua kev nkauj kev nraug nrog thaum kawg ntawm xya caum lub xyoo piv txwv ntawd. Lub nceeg vaj uas kav thaum lub sijhawm xya caum lub xyoo piv txwv ntawd yog Tebchaws Meskas, tus tsiaj nyaum hauv ntiajteb uas muaj ob tug kub.
Daniel chapters one through five, outline the history of Babylon’s seventy years, and therefore those chapters represent the history of both horns of the earth beast. Chapters four and five identify Babylon’s first and last kings, and together those two chapters identify the history of the earth beast and its two horns. The judgment of the two horns, and the earth beast itself is represented by the judgment of the first king and the last king. Nebuchadnezzar’s judgment was banishment for “seven times,” while he lived as a wild beast for twenty-five hundred and twenty days off the grass and dew. Belshazzar’s judgment was written on the wall, and equated to the number twenty-five hundred and twenty, thus identifying that the judgment of the earth beast and its two horns is represented by the “seven times” of Leviticus twenty-six. This is based on the witness of two kings, and the two witnesses represent the first and the last.
Daniyee tshooj ib mus txog tshooj tsib, nthuav qhia keeb kwm ntawm xya caum xyoo ntawm Npanpiloo, thiab yog li ntawd cov tshooj ntawd sawv cev rau keeb kwm ntawm ob lub kub ntawm tus tsiaj qus hauv ntiajteb. Tshooj plaub thiab tshooj tsib qhia txog thawj tus vajntxwv thiab tus vajntxwv kawg ntawm Npanpiloo, thiab ob tshooj ntawd ua ke qhia txog keeb kwm ntawm tus tsiaj qus hauv ntiajteb thiab nws ob lub kub. Kev txiav txim rau ob lub kub, thiab rau tus tsiaj qus hauv ntiajteb nws tus kheej, raug sawv cev los ntawm kev txiav txim rau thawj tus vajntxwv thiab tus vajntxwv kawg. Nebukhanexa txoj kev txiav txim yog kev ntiab tawm mus nyob deb rau “xya caij nyoog,” thaum nws nyob zoo li ib tug tsiaj qus rau ob txhiab tsib puas nees nkaum hnub, noj nyom thiab raug lwg. Belxasas txoj kev txiav txim raug sau rau saum phab ntsa, thiab raug muab sib npaug rau tus lej ob txhiab tsib puas nees nkaum, yog li qhia meej tias kev txiav txim rau tus tsiaj qus hauv ntiajteb thiab nws ob lub kub raug sawv cev los ntawm “xya caij nyoog” hauv Levis Kevcai nees nkaum rau. Qhov no yog raws li zaj lus timkhawv ntawm ob tug vajntxwv, thiab ob tug timkhawv sawv cev rau tus thawj thiab tus kawg.
The “seven times” is the stumbling stone for Adventism, and therefore cannot be recognized, though it is plainly there—for those who wish to see. It is the symbol of judgment of the nation (Babylon) that reigned for seventy years, and the symbol of judgment for the kingdom that reigns for seventy symbolic years. When William Miller presented his understanding of the “seven times” of Leviticus twenty-six, he employed Nebuchadnezzar’s twenty-five hundred and twenty days living as a beast in Daniel chapter four as one of the prophetic witnesses to uphold Leviticus twenty-six’s “seven times.” The “seven times” is both the foundation stone and the headstone in Zechariah chapter four. Jesus, Sister White, Isaiah and Peter identify it as the stone that becomes the head of the corner. It is the crowning doctrine of Bible prophecy, though it is essentially unseen by those who profess to be the messengers of the third angel.
Lo lus “xya lub sijhawm” yog lub pob zeb uas ua rau Adventism dawm, thiab vim li ntawd thiaj tsis raug lees paub, txawm yog nws nyob ntawd meej nthuav plaws—rau cov uas xav pom. Nws yog lub cim ntawm kev txiav txim rau haiv neeg ntawd (Babylon) uas kav tau xya caum xyoo, thiab yog lub cim ntawm kev txiav txim rau lub nceeg vaj uas kav tau xya caum xyoo piv txwv. Thaum William Miller nthuav tawm nws txoj kev nkag siab txog “xya lub sijhawm” hauv Leviticus nees nkaum-rau, nws tau siv Nebuchadnezzar ob txhiab tsib puas nees nkaum hnub uas ua neej nyob li ib tug tsiaj hauv Daniel tshooj plaub ua ib tug tim khawv yaj saub los txhawb Leviticus nees nkaum-rau cov “xya lub sijhawm.” Lo lus “xya lub sijhawm” yog tib si lub pob zeb hauv paus thiab lub pob zeb saum toj kawg nkaus hauv Zechariah tshooj plaub. Yexus, Muam White, Yaxayas, thiab Petus qhia tias nws yog lub pob zeb uas dhau los ua lub taub hau ntawm lub ces kaum. Nws yog txoj kev qhuab qhia uas ua lub mom rau yav tom ntej hauv Vajlugkub, txawm li cas los xij nws tseem yuav luag tsis pom rau cov uas tshaj tawm tias lawv yog cov tub txib ntawm tus tim tswv thib peb.
As we begin to consider the first six chapters of the book of Daniel, it is important to recognize that from the very outset the “seven times” is identified. When Jehoiakim was overthrown by Babylon, the captivity of seventy-years began. The book of Chronicles explains why they were taken captive for seventy years.
Thaum peb pib xav txog thawj rau tshooj ntawm phau Daniel, nws yog ib qho tseem ceeb uas yuav tsum paub tias txij thaum chiv keeb los twb tau qhia txog “xya lub sij hawm” lawm. Thaum Jehoiakim raug Npanpiloo rhuav tshem lawm, txoj kev poob mus ua qhev tau kav xya caum xyoo pib ntawd. Phau Vajlugkub Keeb Kwm piav qhia vim li cas lawv thiaj raug coj mus poob cev qhev rau xya caum xyoo.
Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. And he did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem. 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 36:11–23.
Xedekhiya muaj nees nkaum ib xyoos thaum nws pib ua vajntxwv, thiab kav kaum ib xyoos hauv Yeluxalees. Thiab nws tau ua yam phem rau ntawm qhov muag ntawm tus Tswv uas yog nws tus Vajtswv, thiab tsis txo nws tus kheej rau ntawm tus yaj saub Yelemis uas hais tawm ntawm tus Tswv lub qhov ncauj. Thiab nws kuj tau tawm tsam vajntxwv Nenpukhanexas, tus uas tau ua kom nws cog lus los ntawm Vajtswv lawm; txawm li cas los xij nws txhav nws caj dab, thiab ua kom nws lub siab tawv kom txhob tig los cuag tus Tswv uas yog cov Ixayees tus Vajtswv. Dua li ntawd, tag nrho cov thawj ntawm cov pov thawj, thiab cov pejxeem, tau ua txhaum ntau kawg nkaus raws li txhua yam kev qias neeg ntawm cov neeg txawv tebchaws; thiab lawv ua kom tus Tswv lub tuam tsev uas Nws tau ua kom dawb huv hauv Yeluxalees qias neeg. Thiab tus Tswv uas yog lawv tej yawg koob tus Vajtswv tau txib Nws cov tubtxib mus cuag lawv, sawv ntxov ntxov thiab niaj hnub xa mus; vim Nws muaj kev khuvleej rau Nws haivneeg, thiab rau Nws qhov chaw nyob: Los lawv thuam Vajtswv cov tubtxib, thiab saib tsis taus Nws cov lus, thiab ua phem rau Nws cov yaj saub, mus txog thaum tus Tswv txoj kev chim sawv tawm tsam Nws haivneeg, txog theem uas tsis muaj kev kho tau lawm. Yog li ntawd Nws thiaj coj cov Kasdias tus vajntxwv los tawm tsam lawv, tus uas tua lawv cov tub hluas nrog rab ntaj hauv lawv qhov chaw dawb huv lub tsev, thiab tsis muaj kev khuvleej rau tus tub hluas lossis tus ntxhais hluas, tus laus lossis tus uas khoov duav vim laus lawm: Nws muab lawv sawvdaws rau hauv nws txhais tes. Thiab tag nrho tej twj siv hauv Vajtswv lub tuam tsev, loj thiab me, thiab tej nyiaj txiag ntawm tus Tswv lub tuam tsev, thiab tej nyiaj txiag ntawm vajntxwv thiab ntawm nws cov thawj; txhua yam no nws coj mus rau Npanpiloo. Thiab lawv hlawv Vajtswv lub tuam tsev, thiab rhuav Yeluxalees lub ntsa, thiab hlawv tag nrho nws tej vaj tse loj nrog hluav taws, thiab rhuav tshem tag nrho nws tej twj siv zoo nkauj. Thiab cov uas dim ntawm rab ntaj lawm nws thauj mus rau Npanpiloo; qhov chaw uas lawv ua qhev rau nws thiab rau nws cov tub mus txog rau thaum lub nceeg vaj Pawxias kav: kom ua tiav tus Tswv lo lus los ntawm Yelemis lub qhov ncauj, mus txog thaum thaj av tau txaus siab rau nws tej hnub Xanpataus: rau qhov ntev li ntev tau uas nws pw tseg cia cia khoob lug nws thiaj tau coj Xanpataus, kom ua tiav xya caum xyoo. Tam sim no, nyob rau thawj xyoo ntawm Xa‑u liv vajntxwv ntawm Pawxias, kom tus Tswv lo lus uas tau hais los ntawm Yelemis lub qhov ncauj yuav raug ua kom tiav, tus Tswv txhawb Xa‑u liv vajntxwv ntawm Pawxias tus ntsuj plig, kom nws tshaj ib tsab cai thoob plaws nws lub tebchaws, thiab kuj muab sau cia, hais tias, Vajntxwv Xa‑u liv ntawm Pawxias hais li no, Tus Tswv Vajtswv saum ntuj ceeb tsheej tau muab tag nrho tej tebchaws hauv ntiajteb no rau kuv lawm; thiab Nws tau txib kuv kom ua ib lub tuam tsev rau Nws hauv Yeluxalees, uas nyob hauv Yudas. Leejtwg muaj nyob hauv nej ntawm tag nrho Nws haivneeg? Thov tus Tswv uas yog nws tus Vajtswv nrog nws nyob, thiab cia nws nce mus. 2 Vaj Keeb Kwm 36:11–23.
The seventy years in slavery were to fulfill the word of Jeremiah, “until the land had enjoyed her sabbaths, for as long as she lay desolate she kept sabbath.” There is only one passage in God’s Word, other than the verse in Chronicles we are citing, that refers to the land “enjoying” her sabbaths. That passage is in Leviticus chapters twenty-five and twenty-six. Chapter twenty-five gives the instruction on how to allow the land to enjoy its sabbath rest, and chapter twenty-six outlines the curse of “seven times” if those covenant instructions were not followed.
Xya caum xyoo nyob hauv kev qhev ntawd yog kom ua kom tiav lo lus ntawm Yelemis hais tias, “mus txog thaum thaj av tau txaus siab rau nws tej hnub Xanpataus; rau qhov ntev li nws pw cia nyob tseg khoob lug, nws thiaj khaws hnub Xanpataus.” Tsuas muaj ib nqe xwb hauv Vajtswv Txojlus, dua li nqe hauv Vaj Keeb Kwm uas peb tab tom hais no, uas hais txog thaj av “txaus siab rau” nws tej hnub Xanpataus. Nqe ntawd nyob hauv Levis Kevcai tshooj nees nkaum tsib thiab nees nkaum rau. Tshooj nees nkaum tsib muab tej lus qhuab qhia hais txog yuav cia thaj av txaus siab rau nws txoj kev so hnub Xanpataus li cas, hos tshooj nees nkaum rau piav qhia txog lo lus foom phem “xya npaug” yog tias cov lus qhuab qhia ntawm txoj kevcai cog lus ntawd tsis raug coj raws.
Jehoiakim’s fate marked the beginning of the captivity which is an element of what Daniel called the “curse” and “oath” of Moses in chapter nine. Daniel understood the curse of the “seven times,” for he gives testimony in chapter nine, that it was through his study of the seventy-year prophecy of Jeremiah, that he understood the number of years that God’s people would be enslaved in Babylon.
Txoj hmoo ntawm Yehauyakhi‑ees yog tus cim qhib ntawm txoj kev poob rau hauv kev qhev, uas yog ib feem ntawm yam uas Daniyee hu ua “kev foom phem” thiab “lus cog tseg uas khi tseg” ntawm Mauxe hauv tshooj cuaj. Daniyee to taub txog kev foom phem ntawm “xya zaug,” rau qhov nws ua tim khawv hauv tshooj cuaj tias yog los ntawm nws txoj kev kawm txog Yeremiya txoj lus faj lem xya caum xyoo, nws thiaj to taub tus naj npawb ntawm cov xyoo uas Vajtswv haiv neeg yuav raug ua qhev hauv Npanpiloo.
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. Daniel 9:2.
Hauv thawj xyoo ntawm nws txoj kev kav, kuv Daniyees tau to taub los ntawm tej phau ntawv txog cov xyoo uas suav tseg, uas tus Tswv lo lus tau los cuag tus yaj saub Yelemis, hais tias Nws yuav ua kom xaus xya caum xyoo nyob rau hauv tej kev puam tsuaj ntawm Yeluxalees. Daniel 9:2.
Daniel understood the seventy years “by books,” not only the book of Jeremiah. The other book he understood was the writings of Moses, for in his prayer he identifies that the “curse” of the seventy years of slavery was the “oath” of Moses. The word in Daniel chapter nine, which is translated as “oath,” is the same word that is translated as “seven times” in Leviticus twenty-six. The captivity of Judah in Babylon for seventy years was a fulfillment of the curse of the “seven times,” in spite of what any modern theologian might argue. Its plain as day, but only if you are willing to see.
Daniyee to taub txog xya caum xyoo ntawd “los ntawm tej ntawv,” tsis yog tsuas yog phau ntawv Yelemis xwb. Lwm phau ntawv uas nws to taub yog Mauxes cov ntawv sau, rau qhov hauv nws txoj kev thov Vajtswv nws qhia meej tias “kev foom tsis zoo” ntawm xya caum xyoo kev ua qhev ntawd yog Mauxes “lus cog lus tseg.” Lo lus nyob hauv Daniyee tshooj cuaj, uas txhais ua “lus cog lus tseg,” yog tib lo lus uas txhais ua “xya zaug” hauv Levis Kevcai nees nkaum rau. Yudas txoj kev raug coj mus nyob txim hauv Npanpiloo tau xya caum xyoo yog qhov ua tiav ntawm kev foom tsis zoo ntawm “xya zaug,” txawm hais tias ib tug twg ntawm cov kws tshawb Vajlugkub niaj hnub no yuav sib cav li cas los xij. Nws pom tseeb npaum li nruab hnub nrig, tiamsis tsuas yog rau tus uas kam pom xwb.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:1–9.
Thiab tus Tswv tau hais rau Mauxes saum roob Xinais, tias, Koj cia li hais rau cov neeg Ixayees, thiab hais rau lawv tias, Thaum nej los txog rau thaj av uas Kuv muab rau nej, ces thaj av ntawd yuav tsum ua kevcai Xanpataus rau tus Tswv. Rau xyoo koj yuav tseb koj daim teb, thiab rau xyoo koj yuav txiav tu koj lub vaj txiv hmab, thiab sau tej qoob loo uas tawm los ntawd; tiam sis xyoo xya yuav yog xyoo Xanpataus uas yog kev so rau thaj av, yog Xanpataus rau tus Tswv: koj yuav tsum tsis txhob tseb koj daim teb, thiab tsis txhob txiav tu koj lub vaj txiv hmab. Tej uas hlob tuaj ntawm lawv tus kheej tom qab koj sau qoob loo tas lawm ntawd koj yuav tsum tsis txhob hlais, thiab tej txiv hmab ntawm koj lub hmab uas tsis tau txiav tu koj yuav tsum tsis txhob sau; rau qhov ntawd yog xyoo so rau thaj av. Thiab Xanpataus ntawm thaj av yuav yog zaub mov rau nej; rau koj, thiab rau koj tus qhev, thiab rau koj tus qhev pojniam, thiab rau koj tus tub zog uas koj ntiav, thiab rau tus neeg txawv tebchaws uas nyob nrog koj, thiab rau koj tej tsiaj nyeg, thiab rau tej tsiaj qus uas nyob hauv koj thaj av, txhua yam uas thaj av tawm los ntawd yuav yog zaub mov. Thiab koj yuav suav xya zaug Xanpataus ntawm xyoo rau koj tus kheej, yog xya zaug xya xyoo; thiab lub sijhawm ntawm xya zaug Xanpataus ntawm xyoo ntawd yuav yog plaub caug cuaj xyoo rau koj. Ces koj yuav kom tshuab raj nrov rau xyoo Yubili rau hnub kaum ntawm lub hli xya; nyob rau hnub ua kevcai theej txhoj nej yuav ua kom tshuab raj nrov thoob plaws nej thaj av. Leviticus 25:1–9.
It is important to see that in the instructions of letting the land rest, that the seven cycles of six years of working the land and one year of allowing the land to rest continue unto the forty-ninth year, when there was to be a jubilee identifying the fulfillment of seven cycles of seven years. The crucial point to see is that the sounding of the jubilee trumpet was to take place on the Day of Atonement, thus identifying that when the anti-typical Day of Atonement began on October 22, 1844, the jubilee trumpet representing the cycle of “seven times” was to be then sounded. The “seven times” that began when Manasseh was carried into Babylon in 677 BC, represented twenty-five hundred and twenty years that concluded on the anti-typical Day of Atonement. The connection will only be missed by those who are unwilling to see. The cycle of “seven times,” is connected with the twenty-three hundred years.
Nws yog ib qho tseem ceeb uas yuav tsum pom tias nyob hauv cov lus qhia hais txog kev cia thaj av so, xya lub voj voog uas muaj rau xyoo ua haujlwm thaj av thiab ib xyoos cia thaj av so txuas mus txog rau xyoo plaub caug cuaj, thaum ntawd yuav tsum muaj ib xyoos jubilee uas qhia txog kev ua tiav ntawm xya lub voj voog ntawm xya xyoo. Qhov tseem ceeb tshaj uas yuav tsum pom yog tias kev nrov raj jubilee yuav tsum muaj nyob rau Hnub Kev Theej Txhoj, yog li ntawd thiaj qhia tias thaum Hnub Kev Theej Txhoj uas yog daim duab ua tiav tau pib rau hnub tim 22 Lub Kaum Hli, 1844, ces raj jubilee uas sawv cev rau lub voj voog ntawm “xya zaug” kuj yuav tsum raug nrov thaum ntawd. “Xya zaug” uas tau pib thaum Manasseh raug coj mus rau Npanpiloo hauv xyoo 677 BC, sawv cev rau ob txhiab tsib puas nees nkaum xyoo uas xaus rau Hnub Kev Theej Txhoj uas yog daim duab ua tiav. Kev sib txuas ntawd tsuas yog yuav plam ntawm cov uas tsis kam pom xwb. Lub voj voog ntawm “xya zaug” muaj kev txuas nrog ob txhiab peb puas xyoo.
It is also important to see that within the covenant instructions of the first nine verses of Leviticus twenty-five is the most profound illustration of the day-for-a-year principle in God’s Word. The dish of fables that the theologians toss out to keep the flock intoxicated with Babylonian wine, is that the judgment of “seven times” in chapter twenty-six is an incorrect understanding of the Hebrew meaning of the word translated as “seven times.” That argument is not true. The Hebrew meaning of the word fully contains within its definition, the justification for applying it in a numerical fashion, but their flawed argument, which they prop up by a misguided premise based upon their self-proclaimed expertise of Hebrew grammar, is simply an argument of misdirection.
Nws kuj tseem ceeb thiab kom pom tias nyob hauv tej lus qhia ntawm thawj cuaj nqe ntawm Leviticus nees nkaum tsib hais txog kev cog lus, muaj daim duab piv txwv uas tob tshaj plaws ntawm txoj cai ib hnub sawv cev rau ib xyoos nyob hauv Vajtswv Txojlus. Lub tais mov ntawm tej dab neeg cuav uas cov kws ntseeg vajlugkub muab pov tawm los kom pab kom pab yaj qaug cawv rau tej cawv txiv hmab Npanpiloo, yog hais tias txoj kev txiav txim ntawm “xya zaug” hauv tshooj nees nkaum rau yog kev to taub yuam kev txog lub ntsiab lus Henplais ntawm lo lus uas txhais ua “xya zaug.” Qhov kev sib cav ntawd tsis yog qhov tseeb. Lub ntsiab lus Henplais ntawm lo lus ntawd yeej muaj puv npo nyob hauv nws txoj kev txhais, qhov kev ncaj ncees rau kev siv nws raws li txoj kev suav lej; tiam sis lawv txoj kev sib cav uas muaj qhov yuam kev, uas lawv tsa txhawb raws ib lub hauv paus xav uas yuam kev raws li lawv tus kheej tshaj tawm txog lawv txoj kev txawj tshaj lij hauv qauv kab lus Henplais, tsuas yog ib txoj kev sib cav uas ua kom tibneeg tig mus rau lwm qhov xwb.
The judgment represented as “seven times” in chapter twenty-six, is recognized by the context of the passage, not by some modern-day theologians wresting the Hebrew language. William Miller formed his conclusion without any reference to the Hebrew language, and inspiration endorsed his understanding as correct. The angels guided his understanding based upon the context of the chapter where the judgment of the “seven times” is located, not upon the Hebrew language.
Txoj kev txiav txim uas raug sawv cev ua “xya lub sij hawm” hauv tshooj nees nkaum rau, raug lees paub los ntawm lub ntsiab lus nyob hauv nqe lus ntawd, tsis yog los ntawm qee cov kws teev ntuj niaj hnub no uas yuam thiab ntxeev lub ntsiab lus ntawm lus Henplais. William Miller tau tsim nws qhov kev xaus lus yam tsis tau hais txog lus Henplais li, thiab kev tshoov siab saum ntuj tau pom zoo tias nws txoj kev to taub yog qhov raug. Cov timtswv tau coj nws txoj kev to taub raws li lub ntsiab lus ntawm tshooj uas qhov kev txiav txim ntawm “xya lub sij hawm” nyob ntawd, tsis yog raws li lus Henplais.
The context of chapter twenty-five is where the covenant directions are identified, and chapter twenty-six then provides a promised blessing for keeping those covenant instructions, and thereafter identifies what Daniel calls the “curse of Moses” for disobedience to those instructions.
Lub ntsiab lus ntawm tshooj nees nkaum tsib yog qhov chaw uas cov lus qhia ntawm txoj kev cog lus raug qhia meej, thiab tshooj nees nkaum rau mam li nthuav tawm ib txoj koob hmoov uas tau cog lus tseg rau kev ua raws li tej lus qhia ntawm txoj kev cog lus ntawd, thiab tom qab ntawd mam li qhia qhov uas Daniyees hu ua “Mauxes txoj kev foom phem” rau kev tsis mloog lus rau tej lus qhia ntawd.
The context is the theme of the principle of a day-for-a-year in Bible prophecy. Those initial verses of Leviticus twenty-five identify that in Bible prophecy a day represents a year. In the book of Exodus, Moses clearly identifies the relationship of the seventh-day sabbath rest for man and beast, and the seventh-year sabbath rest for the land.
Lub ntsiab lus nyob hauv no yog hais txog lub ntsiab cai tias ib hnub sawv cev rau ib xyoos hauv kev faj lem hauv Phau Vajlugkub. Cov nqe vajlugkub thaum chiv thawj ntawd hauv Leviticus nees nkaum tsib qhia meej tias hauv kev faj lem hauv Phau Vajlugkub, ib hnub sawv cev rau ib xyoos. Hauv phau Exodus, Mauxes qhia meej txog kev sib raug zoo ntawm Hnub Xanpataus xya hnub so rau tibneeg thiab tsiaj txhu, thiab xyoo Xanpataus xya xyoo so rau thaj av.
And six years thou shalt sow thy land, and shalt gather in the fruits thereof: But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. Exodus 23:10–12.
Thiab rau lub xyoos koj yuav tseb koj daim av, thiab yuav sau nws tej qoob loo los: Tiamsis lub xyoos xya koj yuav cia nws so thiab pw tus yees; kom cov neeg pluag hauv koj haiv neeg thiaj tau noj: thiab yam uas lawv tseg cia, tej tsiaj qus hauv teb yuav tau noj. Ib yam nkaus koj yuav ua li ntawd rau koj lub vaj txiv hmab, thiab rau koj lub vaj txiv roj. Rau hnub koj yuav ua koj tes haujlwm, hos hnub xya koj yuav tsum tau so: kom koj tus nyuj thiab koj tus luj thiaj tau so, thiab tus tub ntawm koj tus qhev pojniam, thiab tus neeg txawv tebchaws, thiaj tau rov muaj zog. Khiav Dim 23:10–12.
Within those three verses can be recognized that a day of rest for men and beasts, equates to a year of rest for the land. In Leviticus chapter twenty-five, in the first five verses, we find the identical grammatical structure to the Sabbath commandment of Exodus chapter twenty, verses eight through eleven.
Nyob rau hauv peb nqe ntawd, muaj peev xwm pom tau tias ib hnub so rau tibneeg thiab tsiaj txhu yog sib npaug rau ib xyoos so rau thaj av. Hauv Leviticus tshooj nees nkaum tsib, hauv thawj tsib nqe, peb pom tib yam qauv sau lus raws nraim li txoj cai Hnub Xanpataus hauv Exodus tshooj nees nkaum, nqe yim txog kaum ib.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. Leviticus 25:1–5.
Thiab tus Tswv hais rau Mauxes saum roob Xi-na-i, tias, Koj cia li hais rau cov Yixalayees, thiab hais rau lawv tias, Thaum nej los txog rau hauv lub tebchaws uas kuv muab rau nej, ces thaj av yuav tsum ua ib hnub Xanpataus rau tus Tswv. Rau xyoo koj yuav tsum tseb koj daim teb, thiab rau xyoo koj yuav tsum txiav tu koj lub vaj txiv hmab, thiab sau tej txiv uas tawm los; tiam sis xyoo xya yuav yog ib xyoo Xanpataus uas yog xyoo so rau thaj av, ib hnub Xanpataus rau tus Tswv: koj yuav tsum tsis txhob tseb koj daim teb, los tsis txhob txiav tu koj lub vaj txiv hmab. Tej uas hlob tuaj ntawm lawv tus kheej ntawm koj qhov sau qoob loo koj yuav tsum tsis txhob hlais, thiab koj yuav tsum tsis txhob khaws tej txiv hmab ntawm koj tej hmab uas tsis tau txiav tu: rau qhov ntawd yog ib xyoo so rau thaj av. Leviticus 25:1–5.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Nco ntsoov txog hnub Xanpataus, kom koj ua kom hnub ntawd dawb huv. Rau hnub koj yuav tsum ua haujlwm, thiab ua txhua yam haujlwm uas yog koj li; tiam sis hnub xya yog hnub Xanpataus ntawm tus Tswv uas yog koj tus Vajtswv: nyob hauv hnub ntawd koj yuav tsum tsis txhob ua ib yam haujlwm twg li—tsis yog koj, tsis yog koj tus tub, tsis yog koj tus ntxhais, tsis yog koj tus tub qhe, tsis yog koj tus ntxhais qhe, tsis yog koj tej tsiaj txhu, thiab tsis yog tus neeg txawv teb chaws uas nyob hauv koj lub rooj vag: Vim rau hauv rau hnub tus Tswv tau tsim ntuj ceeb tsheej thiab lub ntiajteb, dej hiav txwv, thiab txhua yam uas nyob hauv lawv, thiab tau so rau hnub xya: yog li ntawd tus Tswv thiaj foom koob hmoov rau hnub Xanpataus, thiab ua kom hnub ntawd dawb huv. Khiav Dim 20:8–11.
Together the two sabbath commandments identify the context of Leviticus twenty-five and twenty-six. Brought together line upon line, they testify that for “six days shalt thou labour, and do all thy work,” and for “six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof.” “But the seventh day is the sabbath of the Lord thy God,” and “the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord”.
Ob lo lus txib hais txog hnub Xanpataus no ua ke qhia meej txog lub ntsiab ntsiab lus ntawm Leviticus nees nkaum tsib thiab nees nkaum rau. Thaum muab coj los ua ke ib kab saum ib kab, lawv ua tim khawv tias “rau hnub koj yuav tsum ua hauj lwm, thiab ua kom tiav tag nrho koj tej hauj lwm,” thiab “rau xyoo koj yuav tsum tseb koj daim teb, thiab rau xyoo koj yuav tsum txiav tu koj lub vaj txiv hmab, thiab sau nws tej txiv los khaws cia.” “Tiamsis hnub xya yog hnub Xanpataus ntawm tus Tswv uas yog koj tus Vajtswv,” thiab “xyoo xya yuav yog hnub Xanpataus so rau thaj av, yog hnub Xanpataus rau tus Tswv.”
Both words that are translated as “seventh,” in either of the sabbath commandments, whether it is the sabbath for men or the sabbath for the land, are the same Hebrew word that is translated as “seven times” in chapter twenty-six of Leviticus. The context of chapters twenty-five and twenty-six of Leviticus is set within the prophetic rule that a day represents a year in Bible prophecy. Just as significant is the prophetic rule of first mention.
Ob lo lus uas raug txhais ua “xya” hauv ob lo lus txib hais txog hnub Xanpataus ntawd, txawm yog hnub Xanpataus rau tibneeg los yog hnub Xanpataus rau thaj av, puav leej yog tib lo lus Henplais uas raug txhais ua “xya zaug” hauv Levis Kevcai Tshooj 26. Cov ntsiab lus ntawm Levis Kevcai Tshooj 25 thiab 26 raug teem cia nyob hauv txoj cai yaj saub hais tias ib hnub sawv cev rau ib xyoos hauv tej lus faj lem hauv Phau Vajlugkub. Ib yam uas tseem ceeb ib yam nkaus yog txoj cai yaj saub ntawm thawj qhov kev hais tseg.
The first thing mentioned in these two chapters is the day-for-a-year principle. William Miller was led by Gabriel and other angels to identify the “seven times” of Leviticus as a symbol of twenty-five hundred and twenty years, and it is in total agreement with the context of the chapters which is the day-for-a-year principle that is set forth in the opening five verses of chapter twenty-five.
Yam uas xub thawj raug hais tseg hauv ob tshooj no yog txoj cai hais tias ib hnub sawv cev rau ib xyoos. William Miller raug Gabriel thiab lwm cov tim tswv coj los kom pom tias “xya lub sij hawm” hauv Leviticus yog ib lub cim sawv cev rau ob txhiab tsib puas nees nkaum xyoo, thiab qhov no sib haum tag nrho nrog cov ntsiab lus hauv cov tshooj ntawd, uas yog txoj cai ib hnub rau ib xyoos uas raug nthuav tawm hauv tsib nqe qhib ntawm tshooj nees nkaum tsib.
When the author of Chronicles identified the reason Babylon was allowed to take the southern kingdom of Judah into captivity he said it was to allow the land to enjoy her sabbath rest. The only other place in God’s Word that identifies the land enjoying a rest is located in chapters twenty-five and twenty-six of Leviticus. The seventy years that Babylon reigned as the first kingdom of Bible prophecy, not only presents the symbolic years that the earth beast would reign as the sixth kingdom of Bible prophecy, but the seventy years are a direct reference to the “seven times” of Moses’ curse.
Thaum tus kws sau Phau Vaj Keeb Kwm tau qhia txog qhov laj thawj uas Npanpiloo raug tso cai coj lub tebchaws qab teb uas yog Yudas mus rau hauv kev poob cev qhev, nws hais tias yog kom thaj av tau txaus siab rau nws hnub Xanpataus so. Tsuas yog lwm qhov chaw xwb hauv Vajtswv Txojlus uas hais txog thaj av tau txaus siab rau ib lub sijhawm so yog nyob hauv Levis Kevcai tshooj nees nkaum tsib thiab nees nkaum rau. Xya caum xyoo uas Npanpiloo kav ua thawj lub nceeg vaj hauv Vajlugkub tej lus faj lem, tsis yog tsuas yog nthuav tawm cov xyoo piv txwv uas tus tsiaj qus hauv ntiajteb yuav kav ua lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem xwb, tiam sis xya caum xyoo ntawd yog ib qho kev xa ncaj qha mus rau “xya zaug” ntawm Mauxes txoj lus foom phem.
When we begin to study the prophecies that are represented in the first six chapters of Daniel, it is essential to know that the curse of the “seven times,” as well as the blessing of the “seven times,” is an element of each of those chapters.
Thaum peb pib kawm txog tej lus faj lem uas raug sawv cev nyob hauv rau thawj tshooj ntawm Daniel, nws yog yam tseem ceeb uas yuav tsum paub tias txoj kev foom phem ntawm “xya lub sij hawm,” ib yam li txoj koob hmoov ntawm “xya lub sij hawm,” yog ib qho tseem ceeb uas muaj nyob hauv txhua tshooj ntawd.
It is also important to remember that the cycle of seven cycles of seven years is marked by the blowing of the trumpet of the jubilee on the tenth day of the seventh month, which is the Day of Atonement. This fact binds the “seven times” together with the twenty-three hundred days of Daniel chapter eight, and verse fourteen. It is also important to remember that a prophetic year is three hundred and sixty days, and if you add together three hundred and sixty days, over and over, for “seven times” it equates to twenty-five hundred and twenty days.
Nws tseem ceeb thiab yuav tsum nco ntsoov tias lub voj voog uas muaj xya lub voj voog ntawm xya xyoo raug cim tseg los ntawm kev tshuab lub xyu ntawm xyoo jubilee rau hnub thib kaum ntawm lub hlis xya, uas yog Hnub Theej Txhoj. Qhov tseeb no khi “xya sij hawm” ntawd los ua ke nrog ob txhiab peb puas hnub hauv Daniel tshooj yim, nqe kaum plaub. Nws kuj tseem ceeb thiab yuav tsum nco ntsoov tias ib xyoos yav tom ntej muaj peb puas rau caum hnub, thiab yog koj muab peb puas rau caum hnub ntxiv ua ke, ntau zaus, rau “xya sij hawm” ces nws sib npaug rau ob txhiab tsib puas nees nkaum hnub.
When Daniel understood by books the number of years that Jeremiah had identified, he began a prayer that addresses every element of the response of repentance that is identified as necessary, if God’s people ever awaken to the reality that they are captives in the enemy’s land. At the end of Daniel’s Leviticus twenty-six prayer, Gabriel appeared to give Daniel understanding of the vision which he had “heard”, the vision of the twenty-three hundred days. Gabriel began by informing Daniel that seventy weeks were “determined” for Daniel’s people.
Thaum Daniyee nkag siab los ntawm tej phau ntawv txog tus naj npawb ntawm cov xyoo uas Yelemis twb tau qhia tseg lawm, nws thiaj pib ib zaj lus thov uas hais txog txhua feem ntawm txoj kev teb rov qab los ntawm kev hloov siab lees txim uas raug qhia tias yog yam tsim nyog, yog hais tias Vajtswv haiv neeg puas yuav tsim dheev los paub qhov tseeb tias lawv yog neeg raug txhom nyob hauv tebchaws ntawm tus yeeb ncuab. Thaum kawg ntawm Daniyee zaj lus thov hauv Levis Kevcai nees nkaum rau, Nka-eelees tshwm los muab kev nkag siab rau Daniyee txog zaj yog toog uas nws tau “hnov”, yog zaj yog toog txog ob txhiab peb puas hnub. Nka-eelees pib los ntawm kev qhia rau Daniyee tias xya caum lub limtiam raug “txiav tseg” rau Daniyee haiv neeg.
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. Daniel 9:24.
Xya caum lub limtiam raug teem tseg rau koj haiv neeg thiab rau koj lub nroog dawb huv, kom ua kom kev txhaum ntxeev siab tiav nws qhov kawg, thiab ua kom tej kev txhaum xaus, thiab ua kev sib haum rau txojkev tsis ncaj, thiab coj txojkev ncaj ncees nyob mus ib txhis los, thiab muab lub zeem muag thiab lus faj lem kaw ruaj, thiab pleev roj rau Tus Dawb Huv Tshaj Plaws. Daniel 9:24.
The word translated as “determined” in the verse means “cut off”, and therefore it means seventy weeks were to be cut off from the twenty-three hundred days. Beginning at the third decree in 457 BC, Daniel’s people would have seventy prophetic weeks of probationary time. Seventy prophetic weeks equals four hundred and ninety years. Four hundred and ninety years after the third decree, ancient Israel would stone Stephen in the year 34, and they would be fully divorced from God.
Lo lus uas raug txhais ua “txiav txim lawm” hauv nqe vaj lug kub ntawd txhais tias “txiav tawm,” thiab vim li ntawd nws txhais hais tias xya caum lub limtiam raug txiav tawm ntawm ob txhiab peb puas hnub. Pib ntawm tsab cai thib peb xyoo 457 BC, haiv neeg ntawm Daniyee yuav muaj xya caum lub limtiam raws li lus faj lem ua lub sijhawm sim siab. Xya caum lub limtiam raws li lus faj lem sib npaug plaub puas cuaj caum xyoo. Tom qab plaub puas cuaj caum xyoo txij li tsab cai thib peb, cov Ixayees thaum ub yuav muab Stifanau txawb pob zeb tua rau xyoo 34, thiab lawv yuav raug nrauj tawm ntawm Vajtswv kiag li.
The captivity that preceded the three decrees, that identify the starting point of the four hundred and ninety years of probationary time, had been seventy years. Those seventy years were to allow the land to enjoy the sabbath rests that ancient Israel never fulfilled. Seventy years of sabbath rests for the land, were brought about because of four hundred and ninety years (or seventy weeks of years) of rebellion against the oath of Moses.
Qhov kev poob cev qhev uas tau los ua ntej peb txoj cai uas qhia txog qhov chaw pib ntawm plaub puas cuaj caum xyoo ntawm lub sijhawm sim siab, tau kav ntev xya caum xyoo. Xya caum xyoo ntawd yog kom cia thaj av tau txaus siab rau cov hnub Xanpataus so uas Ixayees thaum ub tsis tau ua kom tiav li. Xya caum xyoo ntawm cov Xanpataus so rau thaj av ntawd, tau raug coj los txog vim yog plaub puas cuaj caum xyoo (lossis xya caum lub limtiam ntawm xyoo) ntawm txoj kev ntxeev siab tawm tsam Mauxes tej lus cog tseg.
Four hundred and ninety years of rebellion against the covenant of Leviticus twenty-five, produced seventy years of captivity for the land to enjoy its rest. The seventy years of captivity led to three decrees, which marked another four hundred and ninety years of probationary time for ancient Israel. So we see two probationary periods of four hundred and ninety years each. The three decrees typify the three angel’s messages, the first of which arrived in 1798, at the end of the first indignation of “seven times” against the northern kingdom. The third angel arrived twenty-three hundred years after the third decree on October 22, 1844, which is when “the last end of the indignation” also arrived.
Plaub puas cuaj caug xyoo ntawm txoj kev ntxeev siab tawm tsam txoj kev cog lus ntawm Leviticus nees nkaum tsib, tau tsim kom muaj xya caum xyoo ntawm kev poob cev qhev kom thaj av tau txaus siab rau nws txoj kev so. Xya caum xyoo ntawm kev poob cev qhev ntawd tau coj mus rau peb tsab cai, uas cim tseg dua ib ntu ntxiv ntawm plaub puas cuaj caug xyoo uas yog lub sijhawm sim siab rau cov Yixayee thaum ub. Yog li ntawd peb pom ob ntu ntawm lub sijhawm sim siab, ib ntu twg yog plaub puas cuaj caug xyoo. Peb tsab cai ntawd yog tus qauv piv txwv ntawm peb tus tim tswv tej lus, thawj lo lus ntawm cov ntawd tau los txog rau xyoo 1798, thaum kawg ntawm thawj txoj kev chim siab ntawm “xya lub sijhawm” tawm tsam lub nceeg vaj qaum teb. Tus tim tswv thib peb tau los txog ob txhiab peb puas xyoo tom qab tsab cai thib peb, rau hnub Kaum Hli 22, 1844, uas yog thaum “qhov kawg xaus ntawm txoj kev chim siab” kuj tau los txog thiab.
During the forty-six years between the end of the first indignation and the end of the last indignation Jesus laid the foundation of the Millerite temple, and the foundation stone was the “seven times.” That stone was to be either the foundation stone (or else the stumbling stone) for Adventism at the beginning, and either the headstone and capstone (or else the gravestone) for Adventism at the end. The three decrees that represent the arrival of the three angels’ messages in the history of 1798 through 1844, also represent the first three chapters of the book of Daniel.
Nyob rau hauv plaub caug rau xyoo uas nyob nruab nrab ntawm qhov kawg ntawm thawj txoj kev chim siab thiab qhov kawg ntawm txoj kev chim siab kawg, Yexus tau tsa lub hauv paus ntawm lub tuam tsev Millerite, thiab lub pob zeb hauv paus ntawd yog “xya sij hawm.” Lub pob zeb ntawd yuav tsum yog lub pob zeb hauv paus (los sis tsis yog li ntawd ces yog lub pob zeb uas ua rau dawm) rau Adventism thaum pib, thiab yuav tsum yog lub pob zeb taub hau thiab lub pob zeb kaw ncov (los sis tsis yog li ntawd ces yog lub pob zeb ntxa) rau Adventism thaum kawg. Peb txoj cai tshaj tawm uas sawv cev rau kev los txog ntawm peb tug tim tswv tej lus hauv keeb kwm txij xyoo 1798 mus txog 1844, kuj sawv cev rau thawj peb tshooj ntawm phau ntawv Daniel.
We will begin to consider the first six chapters in the next article.
Peb yuav pib xav txog thawj rau tshooj hauv tsab xov xwm tom ntej.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
“Thaum phau ntawv Daniel thiab Qhia Tshwm raug to taub zoo dua, cov ntseeg yuav muaj ib qho kev paub kev ntseeg uas txawv kiag li... Muaj ib yam uas yuav to taub tseeb tiag los ntawm kev kawm phau Qhia Tshwm—yog tias txoj kev sib raug zoo ntawm Vajtswv thiab Nws haiv neeg yog ze heev thiab ruaj khov.” The Faith I Live By, 345.