Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
Khaivlee tuaj cuag Daniyees hauv tshooj cuaj kom pub nws muaj kev txawj ntse thiab kev to taub txog ob qho kev ua yog toog uas tau raug nthuav tawm hauv tshooj yim.
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 show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Thiab nws qhia rau kuv paub, thiab nws nrog kuv hais tias, Au Daniel, nim no kuv tau tawm los kom pub rau koj muaj txuj ci thiab kev nkag siab. Thaum pib ntawm koj tej lus thov, lo lus txib twb tawm los lawm, thiab kuv tuaj los qhia rau koj; rau qhov koj yog tus uas raug hlub heev: yog li ntawd, cia li nkag siab txog zaj no, thiab xav txog lub zeem muag. Daniel 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
Yuav kom Daniyee tau txais qhov “kev to taub” uas nws xav tau, Khas Npes qhia rau nws kom nkag siab ob qho tib si “yam ntawd” thiab “lub zeem muag.” “Yam ntawd” yog lub zeem muag hais txog kev muab lub chaw dawb huv thiab pab tub rog los tsuj nqis, hos “lub zeem muag” yog lub zeem muag hais txog qhov kev tshwm sim ntawm Lub Kaum Hli 22, 1844. Muam White kuj hais txog ob lub zeem muag no thiab thaum nws qhia rau peb tias Daniyee tab tom nrhiav kom to taub txog kev sib raug zoo ntawm xya caum xyoo kev poob cev qhev thiab ob txhiab peb puas xyoo. Xya caum xyoo yog yam uas Khas Npes tau txheeb tias yog “yam ntawd,” hos “lub zeem muag” yog ob txhiab peb puas xyoo. Daniyee sawv cev rau cov “txawj ntse” ntawm hnub kawg, thaum Khas Npes muab kev txhais ntawm ob txhiab peb puas xyoo. Cov “txawj ntse” paub ob qho tib si “yam ntawd” thiab “lub zeem muag” hauv Khas Npes txoj kev txhais; cov neeg phem tsis to taub. Cov Millerites to taub “yam ntawd” thiab “lub zeem muag,” los tsuas yog nyob rau hauv ib yam kev txwv xwb.
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
Plaub puas caug thiab cuaj caum xyoo ntawm lub sijhawm raug sim no, yog ib lub sijhawm uas tau raug tsim los saum plaub puas cuag thiab cuaj caum xyoo ntawm kev ntxeev siab tawm tsam txoj kev cog lus ntawm “xya zaug” uas sawv cev nyob hauv Levis Kevcai nees nkaum tsib thiab nees nkaum rau. Xya caum xyoo ntawm kev poob cev qhev yog tag nrho cov xyoo uas thaj av tsis tau raug cia kom txaus siab rau nws txoj kev so.
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
Lub lim tiam uas Khetos tau lees paub txoj kev cog lus nrog coob leej, yog ib qho piv txwv qhia txog kev sib cav ntawm nws txoj kev cog lus, raws li tau sawv cev los ntawm ob lub sijhawm ntawm ib txhiab ob puas rau caum hnub. Lub lim tiam cev Vajtswv lus ntawd raug tus ntoo khaub lig faib ua ob feem, uas yog ib qho cim piv txwv txog Vajtswv lub foob.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
“Dab tsi yog lub cim ntim ntawm Vajtswv tus uas muaj sia nyob, uas raug muab tso rau saum tej hauv pliaj ntawm Nws haiv neeg? Nws yog ib lub cim uas cov tim tswv nyeem tau, tiamsis tibneeg lub qhov muag nyeem tsis tau; vim tus tim tswv uas tuaj rhuav tshem yuav tsum pom lub cim txhiv dim no. Lub siab uas muaj kev to taub tau pom lub cim ntawm tus ntoo khaublig ntawm Kalivale nyob rau hauv cov tub thiab cov ntxhais uas tus Tswv tau yuav los ua Nws li. Kev txhaum ntawm txojkev ua txhaum rau Vajtswv txoj kevcai raug tshem tawm lawm. Lawv hnav lub tshoob kos, thiab lawv mloog lus thiab ncaj ncees rau txhua lo lus txib ntawm Vajtswv.” Manuscript Releases, volume 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
Lub limtiam ntawd ua piv txwv txog ob ntu ntawm ib txhiab ob puas rau caum xyoo, uas raug faib ntawm txoj cai Hnub Caiv xya hnub thawj hauv xyoo 538, (lub cim ntawm tus tsiaj qus) uas nyob hauv ntawd kev teev dab mlom thiab tom qab ntawd kev kav papacy tau tsuj nqes lub chaw dawb huv thiab pab tub rog. Tau ib txhiab ob puas rau caum hnub, Khetos tau muab Nws zaj lus tim khawv, ces rau dua ib txhiab ob puas rau caum hnub ntxiv, Khetos tau muab tib zaj lus tim khawv ntawd dhau los ntawm Nws cov thwjtim. Tau ib txhiab ob puas rau caum xyoo, Xatas tau muab nws zaj lus tim khawv dhau los ntawm kev teev dab mlom, thiab tom qab ntawd rau dua ib txhiab ob puas rau caum xyoo ntxiv, Xatas tau muab nws zaj lus tim khawv dhau los ntawm papacy.
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
Txoj kev cog lus ntawd, uas vim cov Ixayees thaum ub txoj kev tsis mloog lus thiaj los ua Vajtswv “kev sib cav,” yog txoj kev cog lus hauv Leviticus tshooj nees nkaum tsib, uas tau qhia txog qhov av yuav tsum tau so, thiab txog xyoo jubilee uas yuav tsum ua kev zoo siab txhua txhua xyoo plaub caug cuaj.
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 jubile 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. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
Thiab tus Tswv tau hais rau Mauxes saum roob Sinai tias, Cia li hais rau cov Yixayee cov xeeb ntxwv, thiab hais rau lawv tias, Thaum nej los txog rau hauv thaj av uas Kuv muab rau nej, ces thaj av ntawd yuav tsum ua kevcai Xanpataus rau tus Tswv. Rau xyoo koj yuav tsum tseb koj daim teb, thiab rau xyoo koj yuav tsum txiav kho koj lub vaj txiv hmab, thiab sau tej qoob loo hauv ntawd los; tiamsis xyoo xya yuav yog xyoo Xanpataus so rau thaj av, yog Xanpataus rau tus Tswv: koj tsis txhob tseb koj daim teb, thiab tsis txhob txiav kho koj lub vaj txiv hmab. Yam uas hlob tuaj ntawm nws tus kheej hauv koj lub caij sau qoob loo ntawd, koj tsis txhob sau; thiab cov txiv hmab ntawm koj lub vaj uas tsis tau txiav kho, koj tsis txhob de los khaws; 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 tub qhe, thiab rau koj tus ntxhais qhev, thiab rau koj tus tub qhe ntiav, thiab rau tus qhua txawv tebchaws uas nrog koj nyob, thiab rau koj tej tsiaj nyeg, thiab rau tej tsiaj qus uas nyob hauv koj thaj av; txhua yam uas thaj av txi tuaj ntawd yuav yog zaub mov. Thiab koj yuav tsum suav xya lub Xanpataus ntawm xyoo rau koj, yog xya zaug xya xyoo; thiab lub sijhawm ntawm xya lub Xanpataus ntawm xyoo ntawd yuav yog plaub caug cuaj xyoos rau koj. Ces koj yuav tsum ua kom lub raj ncas Yubilis nrov rau hnub kaum ntawm lub hli xya; rau hnub ua kevcai theej txhoj nej yuav tsum ua kom lub raj ncas nrov thoob plaws nej lub tebchaws. Thiab nej yuav tsum fij xyoo tsib caug ua xyoo dawb huv, thiab tshaj tawm txoj kev ywj pheej thoob plaws tag nrho lub tebchaws rau txhua tus neeg uas nyob hauv ntawd: xyoo ntawd yuav yog Yubilis rau nej; thiab nej txhua tus yuav rov qab mus rau nws lub qub txeeg qub teg, thiab nej txhua tus yuav rov qab mus rau nws tsev neeg. Xyoo tsib caug ntawd yuav yog xyoo Yubilis rau nej: nej tsis txhob tseb, thiab tsis txhob sau tej uas hlob tuaj ntawm nws tus kheej hauv xyoo ntawd, thiab tsis txhob de cov txiv hmab hauv koj lub vaj uas tsis tau txiav kho. Rau qhov ntawd yog Yubilis; nws yuav dawb huv rau nej: nej yuav noj tej uas txi tawm hauv teb. Hauv xyoo Yubilis no nej txhua tus yuav rov qab mus rau nws lub qub txeeg qub teg. Leviticus 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
Lub thawj ntu ntawm zaj lus faj lem ob txhiab peb puas xyoo, ib yam li lub limtiam uas Khetos tau lees paub txoj kev cog lus, thiab plaub puas cuaj caug xyoo ntawd, yog txuas ncaj qha nrog “xya lub sijhawm” hauv Leviticus tshooj nees nkaum tsib thiab nees nkaum rau.
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. Daniel 9:2.
Yog li no thiab nkag siab, tias txij thaum lo lus txib tawm mus kom kho dua thiab ua lub nroog Yeluxalees, mus txog rau tus Mexiyas tus Tub Vaj Ntxwv yuav muaj xya lub lis piam, thiab rau caum ob lub lis piam ntxiv: txoj kev yuav raug txhim kho dua, thiab phab ntsa yuav raug tsa rov qab, txawm yog nyob rau lub sijhawm uas muaj kev ntxhov siab. Daniyees 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
Rau caum cuaj lub limtiam pib hauv xyoo 457 BC coj koj mus txog rau Khetos txoj kev cai raus dej, thiab mus txog qhov pib ntawm lub limtiam uas Nws tau lees paub txoj kev khi lus, uas yog Vajtswv txoj “kev sib cav” txoj kev khi lus. Tiamsis muaj ib lub limtiam ntawm cov limtiam (plaub caug cuaj xyoos), uas raug cais tawm ntawm rau caum cuaj lub limtiam ntawd los ntawm lo lus hais tias “xya lub limtiam, thiab rau caum ob lub limtiam.” Pib hauv xyoo 457 BC, yuav tsum muaj plaub caug cuaj xyoos, ib qho kev hais meej txog txoj kev khi lus hauv Levis Kevcai tshooj nees nkaum tsib, thiab txog kev ua koob tsheej xyoo Yauj. Plaub caug cuaj xyoos ntawd tsis yog tsuas yog ib lub cim ntawm cov voj voog xyoo Yauj xwb, tiam sis kuj yog ntawm Hnub Peetekos thiab, uas yog hnub tsib caug uas raws tom qab plaub caug cuaj hnub ntawm lub tsiab peb caug ntawm cov limtiam.
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
Plaub caug cuaj caug xyoo thawj zaug hauv ob txhiab peb puas xyoo, plaub puas cuaj caug xyoo, thiab ib lub limtiam uas txoj kev khi lus tau raug lees paub, txhua yam no puav leej txuas ncaj qha nrog ob txhiab tsib puas nees nkaum xyoo, uas raug sawv cev ua “xya sijhawm,” hauv Leviticus nees nkaum rau. Txhua qhov ntsiab hauv zaj lus faj lem ntawm ob txhiab peb puas xyoo txuas ncaj qha rau “xya sijhawm” uas Adventism tau muab tso tseg thiab tsis lees txais rau xyoo 1863. “Xya sijhawm” yog ib lub cim ntawm txoj kev khi lus jubilee, thiab vim li no kuj tsim nyog nco tseg tias thaum ob txhiab peb puas xyoo xaus rau hnub tim Kaum Hli 22, 1844, ces ob txhiab tsib puas nees nkaum xyoo kuj xaus rau hnub ntawd thiab, rau qhov Mauxes tau sau tseg hauv Leviticus tshooj nees nkaum tsib tias:
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 jubile 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 25:8, 9.
Thiab koj yuav suav xya xyoos Xanpataus rau koj, xya zaug xya xyoo; thiab ncua sij hawm ntawm xya xyoos Xanpataus ntawd yuav yog rau koj plaub caug cuaj xyoo. Ces koj yuav kom tshuab lub suab raj ntawm lub xyoo Yubili rau hnub tim kaum ntawm lub hlis xya; rau hnub ua kev theej txhoj nej yuav kom tshuab lub suab raj thoob plaws nej lub teb chaws. Leviticus 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
Txhua txhua lub sij hawm yaj saub nyob hauv ob txhiab peb puas xyoo, txuas ncaj qha nrog “xya lub sij hawm” ntawm Levi Tej Kevcai nees nkaum rau, nrog rau hnub uas ob lub sij hawm yaj saub ntawd xaus. Plaub caug cuaj lub xyoo thawj zaug qhia txog tes hauj lwm ntawm kev rov tsim thiab rov kho Yeluxalees uas yuav raug ua kom tiav thaum Vajtswv haiv neeg tawm hauv Npanpiloo los. Lub tuam tsev twb ua tiav ua ntej txoj cai tshaj tawm thib peb, ib yam li lub tuam tsev Millerite twb ua tiav ua ntej tus tim tswv thib peb tuaj txog. Txawm li ntawd los, tom qab 457 BC, “txoj kev” tseem yuav tsum “rov ua dua, thiab phab ntsa, txawm yog nyob rau lub caij nyoog kev ntxhov siab.” Raws li Alpha thiab Omega, Yexus ib txwm siv qhov pib ntawm ib yam los qhia qhov kawg ntawm ib yam, thiab tom qab Lub Kaum Hli 22, 1844, cov Millerites yuav tsum ua kom tiav “txoj kev” thiab “phab ntsa,” “nyob rau lub caij nyoog kev ntxhov siab.”
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
Muam Dawb White qhia tias phab ntsa tiag tiag uas tiv thaiv Yeluxalees yog ib lub cim ntawm Vajtswv txoj kevcai, thiab tam sim ntawd tom qab Lub Kaum Hli 22, 1844, cov neeg ncaj ncees raug coj mus rau hauv lub tuam tsev ceeb tsheej thiab paub txog Vajtswv txoj kevcai (uas yog phab ntsa ntawd). Yuav kom paub txog Vajtswv txoj kevcai, suav nrog Hnub Xanpataus, cov Millerite raug coj rov qab mus rau hauv txoj kev cog lus ntawm cov Yixayee thaum ub. Kev rov kho dua ntawm “txoj kev” tiag tiag ntawd, yog txoj kev rov kho uas tau raug ua tiav ntawm sab ntsuj plig thaum cov Millerite rov qab mus rau Yelemis cov “txoj qub.” “Lub sijhawm nyuaj ntxhov” uas yuav muaj nyob rau hauv lub sijhawm uas phab ntsa thiab txoj kev raug tsa los, yuav tsum raug ua tiav tom qab xyoo 1844, thiab Tsov Rog Hauv Tsev uas tab tom los ze ntawd, thiab tsis ntev mam pib nyob rau hauv keeb kwm ntawd tib si, sawv cev rau cov sijhawm nyuaj ntxhov ntawd.
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
Yog lawv tau ua ncaj ncees, lawv yuav tau mus txog rau xyoo tsib caug uas yog lub cim ntawm jubilee (qhov chaw uas cov qhev raug tso dim), uas kuj tau sawv cev los ntawm hnub tsib caug ntawm Pentecost (qhov chaw uas txoj xov ntawm kev dim mus txog rau tag nrho lub ntiaj teb). Tiamsis tom qab xyoo 1844 feem coob tau tawm tsam txoj kev kaj ntawm Hnub Xanpataus, thiab xyoo 1863 lawv kuj tau tsis lees txais txoj xov ntawm Mauxes (cov “xya sij hawm”), uas Eliyas (William Miller) tau xa los rau lawv. Hauv lwm lo lus, lawv tau tig nraub qaum ntawm “txoj kev” (cov kev qub) uas lawv raug hu kom kho dua thiab taug kev hauv.
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
Yexus ib txwm siv qhov pib los ua piv txwv txog qhov kawg, thiab thaum zaj lus piv txwv txog kaum tus nkauj xwb raug rov hais dua nyob rau hnub kawg, txoj hauj lwm ntawm kev rov txhim kho Yeluxalees yuav rov raug ua kom tiav dua. “Txoj kev thiab phab ntsa” yuav raug txhim tsa nyob rau “lub sij hawm kev ntxhov siab”. Tam sim no peb tab tom nkag mus rau hauv cov sij hawm kev ntxhov siab ntawd. Lub Kaum Hli 22, 1844, ua hom cim txog txoj cai Hnub Caiv uas yuav los sai no, yog li ntawd thaum “teev ntawm av qeeg loj,” hauv Tshwm Sim kaum ib, los txog, txoj kev thiab phab ntsa yuav raug txhim tsa nyob rau lub sij hawm kev ntxhov siab. Tam sim no peb yuav txheeb xyuas cov sij hawm kev ntxhov siab ntawd tias yog “kev chim ntawm cov teb chaws” uas raug tsim los ntawm kev ua tsov rog ntawm Islam uas tab tom nce zuj zus.
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
Thaum piav txog yam uas twb tau sau tseg ua ntej concerning ib “lub sijhawm ntawm kev txom nyem,” nws tau muab ib qho lus piav qhia uas raug sau cia rau hauv phau ntawv Early Writings.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Nyob rau nplooj 33 muaj lo lus nram no hais tseg tias: ‘Kuv pom tias Hnub Xanpataus dawb huv yog, thiab yuav yog, phab ntsa cais ntawm cov Yixayee tseeb ntawm Vajtswv thiab cov tsis ntseeg; thiab tias Hnub Xanpataus yog lo lus nug loj uas yuav koom siab rau hauv lub siab ntawm Vajtswv cov neeg dawb huv uas Nws hlub, cov uas tab tom tos. Kuv pom tias Vajtswv muaj cov menyuam uas tsis pom thiab tsis ceev Hnub Xanpataus. Lawv tsis tau tsis lees txais qhov kaj txog qhov no. Thiab thaum pib ntawm lub sij hawm kev txom nyem, peb tau puv npo nrog Vaj Ntsuj Plig Dawb Huv thaum peb tawm mus thiab tshaj tawm txog Hnub Xanpataus kom puv dua qub.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lub zeem muag no tau muab rau xyoo 1847 thaum tseem tsuas muaj Advent cov kwvtij nkauj muam tsawg kawg nkaus uas ua raws Hnub Xanpataus, thiab hauv cov no kuj tsuas yog muaj ob peb leej xwb uas xav tias kev coj raws nws yog yam tseem ceeb txaus los kos ib txoj kab cais ntawm Vajtswv haiv neeg thiab cov tsis ntseeg. Nimno kev ua tiav ntawm lub zeem muag ntawd twb pib pom lawm. ‘Pib ntawm lub sijhawm kev txom nyem’ uas hais txog ntawm no tsis yog hais txog lub sijhawm thaum cov mob kis yuav pib raug nchuav tawm, tiamsis yog hais txog ib ntus luv luv ua ntej lawv raug nchuav tawm, thaum Khetos tseem nyob hauv lub tuam tsev dawb huv. Lub sijhawm ntawd, thaum tes haujlwm cawm seej tab tom xaus, kev txom nyem yuav tab tom los rau saum ntuj ceeb tsheej no, thiab cov tebchaws yuav npau taws, los tseem raug tuav cia kom txhob txwv tsis pub tes haujlwm ntawm tus timtswv thib peb. Lub sijhawm ntawd ‘nag lig,’ los yog kev ua kom rov qab muaj zog uas los ntawm tus Tswv lub xub ntiag, yuav los, kom muab hwjchim rau lub suab nrov loj ntawm tus timtswv thib peb, thiab npaj cov neeg dawb huv kom sawv tau ruaj hauv lub sijhawm thaum xya lub mob kis kawg yuav raug nchuav tawm.” Early Writings, 85.
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
Muaj ib “lub sijhawm luv luv,” uas ua ntej lub sijhawm uas txoj kev hlub tshua xaus, thaum “cov tebchaws yuav chim heev, los tseem raug tuav cia.” Tib lub sijhawm ntawd “nag tom qab” los txog. “Kev chim ntawm cov tebchaws,” yog ib lub cim uas raug txheeb qhia tseg hauv Phau Ntawv Qhia Tshwm tshooj kaum ib.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Thiab tej haiv neeg tau npau taws, thiab koj txoj kev chim siab twb los txog lawm, thiab txog lub sij hawm rau cov neeg tuag kom raug txiav txim, thiab kom koj yuav pub nqi zog rau koj cov tub qhe cov cev Vajtswv lus, thiab rau cov ntseeg dawb huv, thiab rau cov uas hwm koj lub npe, tus me thiab tus loj; thiab kom koj yuav rhuav tshem cov uas rhuav tshem lub ntiaj teb. Tshwmsim 11:18.
Sister White comments on this verse.
Muam White tau hais lus txog nqe no.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Kuv tau pom tias txoj kev npau taws ntawm tej haiv neeg, txoj kev chim siab ntawm Vajtswv, thiab lub sijhawm txiav txim rau cov neeg tuag yog yam sib cais thiab txawv nyias, ib yam los raws ib yam; thiab kuj pom tias Mikha-ee tseem tsis tau sawv los, thiab lub sijhawm kev txom nyem, uas tsis tau muaj dua ib zaug li, tseem tsis tau pib. Tam sim no tej haiv neeg tab tom chim npau taws; tiam sis thaum peb tus Pov Thawj Hlob tau ua tiav Nws tes haujlwm hauv lub chaw dawb huv lawm, Nws yuav sawv los, hnav tej ris tsho ua pauj, thiab ces xya lub nplawm kawg yuav raug nchuav tawm.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Kuv pom tias plaub tug timtswv yuav tuav plaub ceg cua cia kom txog thaum Yexus tes haujlwm tiav hauv lub tuam tsev dawb huv, ces xya yam kev raug mob kawg nkaus yuav los.” Early Writings, 36.
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
Qhov “kev chim siab ntawm cov tebchaws” tshwm sim tam sim ua ntej lub sijhawm ntawm kev sim siab kaw, vim tom qab ntawd yog “kev chim ntawm Vajtswv.” “Kev chim ntawm Vajtswv” tshwm sim thaum lub sijhawm ntawm kev sim siab kaw, thiab “lub sijhawm los txiav txim rau cov tuag,” yog hais txog ib qho kev txiav txim uas tshwm sim thaum lub txhiab xyoo, thiab tsis hais txog kev txiav txim rau cov tuag uas tau pib xyoo 1844.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
Thiab kuv pom ib tug timtswv nqes saum ntuj los, muaj tus yuam sij qhib lub qhov tob uas tsis muaj chaw kawg thiab muaj ib txoj saw hlau loj nyob hauv nws txhais tes. Thiab nws txhom tau tus zaj ntawd, uas yog tus nab qub, uas yog Dab Ntxwg Nyoog thiab Xatas, thiab muab nws khi cia tau ib txhiab xyoo, thiab muab nws pov rau hauv lub qhov tob uas tsis muaj chaw kawg, kaw nws rau hauv, thiab muab ib lub cim ntim rau saum nws, xwv kom nws txhob ntxias lwm haiv neeg ntxiv lawm mus txog thaum ib txhiab xyoo ntawd puv lawm; thiab tom qab ntawd nws yuav tsum raug tso tawm ib nyuag sijhawm. Thiab kuv pom tej zwm txwv, thiab lawv zaum saum tej ntawd, thiab txoj kev txiav txim raug muab rau lawv; thiab kuv pom cov ntsuj plig ntawm cov uas raug txiav caj dab vim lawv ua tim khawv txog Yexus, thiab vim Vajtswv txoj lus, thiab cov uas tsis tau pe hawm tus tsiaj qus, tsis pe hawm nws tus mlom, thiab tsis tau txais nws lub cim rau saum lawv hauv pliaj lossis hauv lawv txhais tes; thiab lawv rov ciaj sia thiab kav nrog Khetos tau ib txhiab xyoo. Qhia Tshwm 20:1–4.
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
Qhov kev txiav txim uas “muab rau” cov neeg dawb huv, qhia meej tias lawv yuav txiav txim rau cov neeg phem thaum lub txhiab xyoo kav, tsis yog tias lawv raug txiav txim.
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
“Nyob hauv ib txhiab xyoo uas nyob nruab nrab ntawm txoj kev sawv hauv qhov tuag rov qab thawj zaug thiab txoj kev sawv hauv qhov tuag rov qab zaum ob, txoj kev txiav txim rau cov neeg phem tshwm sim. Tus tubtxib Povlauj taw qhia txog txoj kev txiav txim no ua ib qho xwm txheej uas los tom qab txoj kev rov qab los zaum ob. ‘Tsis txhob txiav txim ib yam dabtsi ua ntej lub sijhawm, txog thaum tus Tswv los, tus uas yuav coj tej yam uas zais hauv qhov tsaus ntuj los rau qhov pom kev, thiab yuav ua kom tej tswv yim hauv siab tshwm sim los.’ 1 Khaulee 4:5. Daniyees tshaj tawm tias thaum Tus Qub Hnub Nyoog los txog, ‘kev txiav txim raug muab rau cov neeg dawb huv ntawm Tus Siab Tshaj Plaws.’ Daniyees 7:22. Lub sijhawm no cov neeg ncaj ncees kav raws li vajntxwv thiab pov thawj rau Vajtswv. Yauhas hauv Phau Ntawv Qhia Tshwm hais tias: ‘Kuv pom tej zwm txwv, thiab lawv zaum saum tej ntawd, thiab kev txiav txim raug muab rau lawv.’ ‘Lawv yuav ua pov thawj ntawm Vajtswv thiab ntawm Khetos, thiab yuav kav nrog Nws ib txhiab xyoo.’ Qhia Tshwm 20:4, 6. Yog lub sijhawm no raws li Povlauj tau xub qhia tseg tias, ‘cov neeg dawb huv yuav txiav txim rau lub ntiajteb.’ 1 Khaulee 6:2. Nyob hauv kev koom ua ke nrog Khetos lawv txiav txim rau cov neeg phem, muab lawv tej haujlwm los sib piv nrog phau cai lijchoj, uas yog phau Vajlugkub, thiab txiav txim rau txhua rooj plaub raws li tej haujlwm uas tau ua hauv lub cev. Ces feem uas cov neeg phem yuav tsum raug txom nyem raug ntsuas tawm raws li lawv tej haujlwm; thiab nws raug sau cia tawm tsam lawv lub npe hauv phau ntawv ntawm txoj kev tuag.”
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
“Xatas thiab cov tim tswv phem kuj raug Khetos thiab Nws haiv neeg txiav txim. Povlauj hais tias: ‘Nej tsis paub los tias peb yuav txiav txim rau cov tim tswv?’ Nqe 3. Thiab Yudas tshaj tawm tias ‘cov tim tswv uas tsis khaws lawv thawj lub meej mom, tiam sis tso lawv qhov chaw nyob tseg, Nws tau khaws cia rau hauv tej saw hlau uas nyob mus ib txhis hauv qab qhov tsaus ntuj mus txog hnub loj ntawm txoj kev txiav txim.’ Yudas 6.
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
“Thaum xaus rau ib txhiab xyoo lawm, txoj kev sawv hauv qhov tuag zaum ob yuav muaj tshwm sim. Ces cov neeg phem yuav raug tsa sawv hauv qhov tuag rov los thiab yuav los tshwm sim rau ntawm Vajtswv xub ntiag rau kev ua tiav ntawm ‘txoj kev txiav txim uas twb tau sau cia lawm.’ Yog li ntawd tus neeg txais kev tshwm sim, tom qab nws tau piav txog txoj kev sawv hauv qhov tuag ntawm cov neeg ncaj ncees lawm, kuj hais tias: ‘Tiamsis cov neeg tuag uas seem ntawd tsis tau muaj txoj sia rov los txog thaum ib txhiab xyoo ntawd tiav lawm.’ Qhia Tshwm 20:5. Thiab Yaxayas tshaj tawm txog cov neeg phem tias: ‘Lawv yuav raug sau los ua ke, ib yam li cov neeg raug kaw raug sau rau hauv lub qhov taub, thiab lawv yuav raug kaw rau hauv tsev lojcuj, thiab tom qab ntau hnub lawv yuav raug xyuas.’ Yaxayas 24:22.” Kev Tsis Sib Haum Loj, 660, 661.
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
Yog li ntawd, nws pom tseeb tias “kev ua rau tej tebchaws npau taws” yog hais txog “lub sij hawm kev kub ntxhov” uas los rau saum ntiajteb ua ntej lub sijhawm txiav txim siab kaw, thiab tias thaum “tej tebchaws npau taws,” lawv tib lub sijhawm kuj “raug txwv kom nyob twjywm” thiab.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“Kuv tau pom tias txoj kev chim ntawm txhua haiv neeg, Vajtswv txoj kev npau taws, thiab lub sijhawm txiav txim rau cov neeg tuag yog nyias muaj nyias qhov txawv, ib yam los raws ib yam.” Early Writings, 36.
At the time when the “nations are angered,” the latter rain begins to fall.
Thaum lub sijhawm uas “haiv neeg npau taws,” nag lig pib poob.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nyob rau lub sijhawm ntawd, thaum tes haujlwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav los txog saum lub ntiajteb, thiab txhua haiv neeg yuav chim heev, los tseem raug tuav cia kom txhob txwv tsis pub tes haujlwm ntawm tus timtswv ceeb toom thib peb mus ntxiv. Nyob rau lub sijhawm ntawd, ‘nag tom qab,’ los yog kev ua kom rov qab zoo tshiab uas los ntawm lub xub ntiag ntawm tus Tswv, yuav los, kom pub hwjchim rau lub suab nrov nrov ntawm tus timtswv ceeb toom thib peb, thiab npaj cov neeg dawb huv kom sawv taus rau lub sijhawm uas xya lub phom sij kawg yuav raug nchuav tawm.” Early Writings, 85.
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
Muaj ib lub sij hawm thaum “cov tebchaws chim heev,” tiam sis tib lub sij hawm ntawd lawv kuj “raug tuav kom txhob dhau ciam.” Ces yog lub sij hawm ntawd Khetos tsa Nws lub nceeg vaj ntawm lub yeeb koob, rau qhov Nws tsa Nws lub nceeg vaj thaum lub caij nag tom qab.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Cov nag nag uas tom qab tab tom los rau saum cov uas dawb huv—thaum ntawd sawv daws yuav tau txais nws ib yam li yav tag los.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Thaum plaub tug timtswv tso tes tawm, Khetos yuav tsa Nws lub nceeg vaj los. Tsis muaj leejtwg yuav txais tau nag tom qab tsuas yog cov uas tab tom ua txhua yam uas lawv ua tau.” Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
Ob nqe lus dhau los ntawm Early Writings qhia meej tias thaum cov haiv neeg npau taws, thiab tib lub sijhawm “raug tuav cia kom txhob tawm tsam,” plaub tug timtswv txwv plaub cua. Yog li ntawd, kev npau taws ntawm cov haiv neeg raug sawv cev los ntawm “plaub cua.” Nws kuj tau sau tseg tias thaum lub sijhawm uas plaub tug timtswv tuav cov haiv neeg npau taws ntawd cia kom txhob tawm tsam, nag lig yuav los txog. Lub sijhawm uas pib thaum nag lig los txog, uas kuj yog thaum cov haiv neeg npau taws los lawm, los tseem raug tuav cia kom txhob tawm tsam, txuas mus txog thaum Mikae sawv tsees thiab sijhawm sim neej rau tibneeg kaw lawm. Lub sijhawm ntawd yog lub sijhawm uas txoj kev cawmseej tab tom kaw, thiab vim li ntawd nws sawv cev rau Khetos tes haujlwm kawg nkaus hauv Chav Dawb Huv Kawg Nkaus, uas raug qhia tias yog lub sijhawm uas Nws tab tom lwv tibneeg tej kev txhaum tawm, los yog lwv lawv tej npe tawm hauv cov phau ntawv txiav txim. Lub sijhawm ntawd, thaum cov timtswv tab tom tuav plaub cua cia, yog lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej.
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
Islam ntawm txoj Kev Puas Tsuaj thib peb yog lub hwj chim uas “ua rau tej tebchaws chim,” thiab txoj Kev Puas Tsuaj thib peb tau los txog rau hnub Cuaj Hlis 11, 2001, tiamsis Islam tam sim ntawd raug “txwv kom nyob hauv kev tswj.” “Cua sab hnub tuaj” yog ib lub cim sawv cev rau Islam, thiab Yaxayas qhia tias “cua sab hnub tuaj” yog “cua hnyav,” uas Vajtswv “txwv cia” (txwv tseg). Kev ua rog ntawm Islam raug piav qhia ntau zaus zoo li ib tug pojniam tab tom yug menyuam, rau qhov nws yog ib qho kev ua rog uas nce ntxiv mus zuj zus, uas tau pib rau hnub Cuaj Hlis 11, 2001, thaum tus timtswv muaj hwjchim loj ntawm Qhia Tshwm tshooj kaum yim nqes los, raws li raug cim tseg los ntawm kev coj kom poob los ntawm tej lub tsev loj ntawm lub nroog New York.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Tam sim no puas muaj ib lo lus uas kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj cheb mus? Qhov no kuv yeej tsis tau hais ib zaug li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj uas tab tom raug txhim tsa nyob ntawd, ib theem saum ib theem, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los co lub ntiajteb kom co kawg nkaus! Ces tej lus hauv Tshwmsim 18:1–3 yuav tiav.’ Tag nrho tshooj kaum yim ntawm phau Tshwmsim yog ib lo lus ceeb toom txog yam uas yuav los rau saum lub ntiajteb. Tiamsis kuv tsis tau txais ib lub teeb tshwj xeeb txog yam uas yuav los rau New York, tsuas yog tias kuv paub tias muaj ib hnub cov tsev loj nyob ntawd yuav raug muab ntog los ntawm kev tig thiab kev luj ntxeev ntawm Vajtswv lub hwjchim. Los ntawm lub teeb uas tau muab rau kuv, kuv paub tias kev puas tsuaj nyob hauv lub ntiajteb. Ib lo lus ntawm tus Tswv, ib zaug kov ntawm nws lub hwjchim muaj zog kawg, ces tej tsev loj hnyav no yuav vau ntog. Yuav muaj tej xwm txheej tshwm sim uas qhov kev txaus ntshai ntawm tej ntawd yog yam uas peb tsis muaj peev xwm xav txog tau.” Review and Herald, July 5, 1906.
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
Hauv daim ntawv qhia xyoo 1843 thiab 1850, Islam raug sawv cev ua “nees rog.” Hauv Tshwm Sim tshooj cuaj, uas Islam ntawm thawj thiab ob txoj Kev Txom Nyem raug nthuav tawm, tus cwj pwm ntawm Islam raug qhia kom paub los ntawm lub npe ntawm Islam tus vajntxwv.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Lawv muaj ib tug vajntxwv kav lawv, uas yog tus timtswv saum ntuj ceebtsheej ntawm lub qhov tob uas tsis muaj qab, tus uas nws lub npe hauv lus Henplais hu ua Abaddon, tab sis hauv lus Kili hu ua Apollyon. Tshwmsim 9:11.
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
Nqe lus no, uas yog tshooj NINE, thiab nqe ELEVEN, qhia ua ntej raws li yaj saub tias txawm raug sawv cev hauv Phau Qub (lus Henplais) los yog hauv Phau Tshiab (lus Kili) los xij, tus yam ntxwv ntawm Islam yog Abaddon los yog Apollyon. Ob lub npe no puav leej txhais tias “kev puas tsuaj thiab kev tuag”.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Cov timtswv tab tom tuav plaub cua, uas raug sawv cev ua ib tug nees npau taws nrhiav kom dim plam thiab dhia hla saum npoo ntawm tag nrho lub ntiajteb, nqa kev puas tsuaj thiab kev tuag raws nws txoj kev hla.” Manuscript Releases, volume 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
Plaub cua cua yog tus nees npau taws hauv Vaj Lug Kub cov lus faj lem, uas tab tom nrhiav kev dim kom plam khiav mus. Ib yam ntawm cov cim qhia uas yog faj lem txog tus nees npau taws ntawd yog tias nws raug txwv cia, tiam sis nws tab tom nrhiav kom plam khiav mus thiab coj “kev puastsuaj thiab kev tuag” los rau saum tag nrho lub ntiaj teb.
We will continue to address these subjects in the next article.
Peb yuav txuas ntxiv hais txog cov ntsiab lus no hauv tsab xov xwm tom ntej.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Au, tsam yog tias Vajtswv haiv neeg muaj ib txoj kev paub txog txoj kev puastsuaj uas tab tom yuav los raug ntau txhiab lub nroog, uas nimno twb yuav luag muab cev rau kev pe dab pe mlom lawm! Tiamsis coob tus ntawm cov uas tsim nyog yuav tsum tshaj tawm qhov tseeb tab tom liam thiab txiav txim rau lawv cov kwv tij. Thaum Vajtswv lub hwjchim hloov siab los rau saum tibneeg lub siab, yuav muaj ib txoj kev hloov uas pom tseeb heev. Tibneeg yuav tsis muaj siab nyiam thuam thiab rhuav lwm tus ntxiv lawm. Lawv yuav tsis sawv hauv ib txoj hauj lwm uas txwv tsis pub qhov kaj ci mus txog ntiajteb. Lawv txoj kev thuam, lawv txoj kev liam, yuav tu nrho. Cov hwjchim ntawm tus yeeb ncuab tab tom sib sau ua rog. Tej kev tawm tsam hnyav nyob ntawm peb xub ntiag. Nej kuv cov kwv tij thiab cov muam, nej cia li sib koom ua ke, sib koom ua ke. Nej cia li khi nej tus kheej nrog Khetos. ‘Tsis txhob hais tias, Kev koom tes,... thiab tsis txhob ntshai yam uas lawv ntshai, los tsis txhob poob siab. Nej cia li hwm tus Tswv uas yog tus Tswv ntawm tej pab tub rog rau nws tus kheej kom dawb huv; thiab cia nws ua nej txoj kev ntshai, thiab cia nws ua nej txoj kev tshee hnyo. Thiab nws yuav yog ib qho chaw nkaum dawb huv; tiamsis yuav yog ib lub pob zeb uas ua rau dawm thiab yog ib lub pob zeb loj uas ua rau muaj kev txhaum rau ob lub tsev ntawm Ixayees, yog ib lub vas thiab yog ib lub cuab rau cov neeg uas nyob hauv Yeluxalees. Thiab ntau leej nyob hauv lawv yuav dawm, thiab poob, thiab tawg ntsoog, thiab raug cuab, thiab raug ntes.’
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Lub ntiajteb no yog ib lub tsev yeeb yam. Cov neeg ua yeeb yam, uas yog nws cov neeg nyob hauv, tab tom npaj los ua lawv feem hauv zaj yeeb yam loj kawg. Tibneeg twb tsis pom Vajtswv lawm. Hauv cov neeg coob coob ntawm tibneeg tsis muaj kev sib haum xeeb li, tsuas yog thaum tibneeg koom ua ke kom ua tiav lawv tej hom phiaj qia dub xwb. Vajtswv tab tom ntsia saib. Nws tej hom phiaj hais txog nws cov neeg uas tawm tsam yuav muaj tiav. Lub ntiajteb no tsis tau muab cob rau hauv tibneeg txhais tes, txawm yog Vajtswv tab tom cia tej yam ntxhov thiab tsis muaj kev txiav txim kav mus ib ntus. Ib lub hwjchim hauv qab tab tom ua haujlwm kom coj los txog rau tej txheej xwm loj kawg hauv zaj yeeb yam no,—Xatas los ua zoo li Khetos, thiab ua haujlwm nrog txhua yam kev dag ntxias ntawm txojkev tsis ncaj hauv cov uas tab tom khi lawv tus kheej ua ke hauv tej koom haum zais. Cov uas tab tom cia siab rau txojkev ntshaw kev sib koom tes ntawd tab tom ua kom tus yeeb ncuab tej kev npaj tiav. Qhov ua yuav coj raws li qhov tshwm sim.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Kev ua txhaum twb yuav luag txog nws qhov kawg lawm. Kev kub ntxhov puv nkaus lub ntiaj teb, thiab ib txoj kev ntshai loj yuav los raug tib neeg sai sai no. Qhov kawg twb nyob ze heev lawm. Peb cov uas paub qhov tseeb yuav tsum tab tom npaj rau yam uas yuav sai sai no los raug saum lub ntiaj teb ib yam li ib qho kev ceeb loj uas dhau kev xav.” Review and Herald, September 10, 1903.