Article

# The Book of Daniel - Number One-Hundred and Sixty-Two

Phau Ntawv Daniyees - Ib Puas Rau Caug Ob

Rome’s Prophetic Time: Unveiling the Vision

Lub Sijhawm Yaj Saub ntawm Loos: Qhib Tshwm Sim Txog Lub Zeem Muag

Author

Jeff Pippenger

Published

March 27, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Loos tau tsa lub zeem muag ntawd, thiab Loos raug nthuav tawm hauv nws “lub sijhawm”. Qhov no yog ib lo lus hais los ntawm Muam White uas nws hais meej txog yam uas yuav tsum to taub tias yog qhov pom tseeb:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Phau Tshwm Sim yog ib phau ntawv uas raug kaw ruaj, tiam sis kuj yog ib phau ntawv uas raug qhib lawm thiab. Nws sau tseg txog tej xwm txheej uas txaus kawg nkaus uas yuav tshwm sim nyob rau hnub kawg ntawm keeb kwm ntiajteb no. Cov lus qhuab qhia hauv phau ntawv no muaj meej muaj tseeb, tsis yog yam uas tsaus ntuj nti thiab tsis to taub. Hauv phau ntawv no, tib txoj kab lus faj lem uas muaj nyob hauv Daniyees kuj raug rov muab los hais dua thiab. Muaj qee zaj lus faj lem uas Vajtswv tau rov hais dua, yog li ntawd qhia tias yuav tsum muab qhov tseem ceeb rau lawv. Tus Tswv tsis rov hais tej yam uas tsis muaj nuj nqes loj.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Tus Tswv tsis rov hais tej yam uas tsis muaj nqis loj,” thiab cov “sijhawm” uas txuas nrog Loos raug rov hais dua tas mus li. Nws yog ib yam “muaj nqis loj” kom to taub txog “lub sijhawm” uas txuas nrog Loos, vim qhov ntawd yog yam uas qhia Loos tias yog lub ntsiab uas tsa lub zeem muag ntawd. Xya zaug, ib txhiab ob puas rau caum xyoo ntawm txoj kev kav ntawm papacy raug hais ncaj qha txog hauv Daniel thiab Qhia Tshwm.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Nws yuav hais tej lus loj tawm tsam Tus Siab Tshaj Plaws, thiab yuav ua kom cov neeg dawb huv ntawm Tus Siab Tshaj Plaws qaug zog, thiab yuav xav hloov tej caij nyoog thiab tej kevcai; thiab lawv yuav raug muab rau hauv nws txhais tes mus txog ib lub sijhawm thiab ob lub sijhawm thiab ib nrab sijhawm. Daniel 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Thiab kuv hnov tus txivneej uas hnav ntaub linen, uas sawv saum dej ntawm tus dej, thaum nws tsa nws txhais tes xis thiab nws txhais tes laug rau saum ntuj ceeb tsheej, thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis, tias tej no yuav kav ib lub sijhawm, ob lub sijhawm, thiab ib nrab; thiab thaum nws tau ua tiav rau kev tawg ua tej daim lub hwjchim ntawm haiv neeg dawb huv, tej no txhua yam yuav tiav. Daniel 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Tiamsis lub loog uas nyob sab nraud ntawm lub tuam tsev cia tseg, txhob ntsuas nws; rau qhov nws twb raug muab rau Lwm Haiv Neeg lawm; thiab lawv yuav tsuj lub nroog dawb huv rau hauv qab ko taw tau plaub caug ob hlis. Qhia Tshwm 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Thiab kuv yuav pub hwjchim rau kuv ob tug timkhawv, thiab nkawd yuav cev Vajtswv lus ib txhiab ob puas rau caum hnub, hnav ris tsho ntaub tsaj. Qhia Tshwm 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Ces tus pojniam khiav mus rau tom roob moj sab qhua, qhov chaw uas Vajtswv tau npaj cia rau nws, kom lawv yuav yug nws nyob ntawd ib txhiab ob puas rau caum hnub. Tshwm Sim 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Thiab tau muab ob txhais tis ntawm ib tug dav dawb hau loj rau tus pojniam, kom nws thiaj ya tau mus rau tom roob moj sab qhua, mus rau nws qhov chaw, uas nyob ntawd nws raug yug tu rau ib ntus, thiab ob ntus, thiab ib nrab ntus, kom dim ntawm tus nab lub ntsej muag. Qhia Tshwm 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Thiab tau muab ib lub qhov ncauj rau nws hais tej yam loj thiab tej lus thuam Vajtswv; thiab tau muab hwjchim rau nws kav mus tau plaub caug ob lub hlis. Qhia Tshwm 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Xya qhov kev hais ncaj qha no nthuav tawm ntau yam cwj pwm yaj saub tshwj xeeb uas hais txog Loos. Nyob hauv cov nqe ntawd Loos thiaj raug qhia tawm. Muam White tseem ntxiv hais tias cov sijhawm no kuj raug sawv cev ua “peb xyoos thiab ib nrab lossis 1260 hnub.” Koj yuav tsis pom “peb xyoos thiab ib nrab” lossis “ib txhiab ob puas rau caum hnub” nyob hauv phau Vajlugkub. Muam White tsuas yog siv kev suav raws li xya qhov kev hais ntawd xwb.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Hauv tshooj 13 (nqe 1–10) muaj ib tug tsiaj qus ntxiv tau raug piav txog, ‘zoo li ib tug tsov txaij,’ uas tus zaj tau muab ‘nws lub hwj chim, thiab nws lub zwm txwv, thiab txoj cai loj’ rau nws. Lub cim no, raws li cov Protestants feem coob tau ntseeg, sawv cev rau lub papacy, uas tau txais lub hwj chim thiab lub zwm txwv thiab txoj cai uas ib zaug yog lub teb chaws Loos qub tuav. Hais txog tus tsiaj qus zoo li tsov txaij no muaj lus tshaj tawm tias: ‘Muaj ib lub qhov ncauj raug muab rau nws hais tej yam loj thiab lus thuam Vajtswv…. Thiab nws qhib nws lub qhov ncauj thuam Vajtswv, kom thuam Nws lub npe, thiab Nws lub tsev ntaub, thiab cov uas nyob saum ntuj ceeb tsheej. Thiab raug pub rau nws ua rog nrog cov ntseeg dawb huv, thiab kov yeej lawv: thiab tau muab hwj chim rau nws kav saum txhua haiv neeg, thiab txhua yam lus, thiab txhua lub teb chaws.’ Zaj lus faj lem no, uas yuav luag zoo ib yam nkaus li qhov kev piav txog tus kub me hauv Daniyees 7, yam tsis muaj kev ua xyem xyav li, taw tes mus rau lub papacy.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘Tau muab hwjchim rau nws kav tau plaub caug ob lub hli.’ Thiab tus yaj saub hais tias, ‘Kuv pom ib lub taubhau ntawm nws zoo li raug mob txog kev tuag.’ Thiab dua ib zaug ntxiv: ‘Tus uas coj neeg mus rau hauv kev poob cev qhev nws yuav mus rau hauv kev poob cev qhev; tus uas tua neeg nrog ntaj yuav tsum raug tua nrog ntaj.’ Plaub caug ob lub hli ntawd yog tib yam li ‘ib lub sijhawm thiab ob lub sijhawm thiab ib nrab sijhawm,’ peb xyoos thiab ib nrab, lossis 1260 hnub, hauv Daniyees 7—lub sijhawm uas lub hwjchim papacy yuav tsim txom Vajtswv haiv neeg. Lub sijhawm no, raws li tau hais tseg hauv cov tshooj ua ntej, tau pib nrog kev kav siab tshaj ntawm papacy, xyoo A.D. 538, thiab xaus rau xyoo 1798. Lub sijhawm ntawd tus pope raug coj mus ua neeg raug ntes los ntawm Fabkis cov tub rog, lub hwjchim papacy tau txais nws qhov txhab uas ua kom tuag taus, thiab txoj lus faj lem ntawd tau tiav lawm, ‘Tus uas coj neeg mus rau hauv kev poob cev qhev nws yuav mus rau hauv kev poob cev qhev.’” The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Nrog rau txoj cai uas tau tshoov siab kom suav peb xyoos thiab ib nrab ua lub “sijhawm” uas “qhia tawm” Loos, lwm qhov kev siv hauv Vajlugkub uas hais txog Loos kuj tshwm los thiab.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Tiamsis kuv qhia qhov tseeb rau nej tias, muaj poj ntsuam coob leej nyob hauv Ixayees thaum Eliyas lub sijhawm, thaum ntuj raug kaw tau peb xyoos thiab rau hli, thaum muaj kev tshaib nqhis loj thoob plaws txhua thaj av. Lukas 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Peb xyoos ib nrab ntawm Eliyas txuas lub sijhawm ntawd nrog Yezebees, uas yog lub cim ntawm Loos papas hauv pawg ntseeg Thyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Txawm li ntawd los kuv tseem muaj ob peb yam tawm tsam koj, vim koj cia tus pojniam Yexanpees ntawd, uas hu nws tus kheej tias yog ib tug yaj saub pojniam, los qhia thiab ntxias kuv cov tub qhe kom deev luag pojniam thiab noj tej uas raug txi rau tej mlom. Thiab kuv tau muab sijhawm rau nws kom hloov siab lees txim ntawm nws txoj kev deev luag pojniam; los nws tsis kam hloov siab lees txim. Tshwmsim 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Lub sij hawm” uas tau muab rau pawg ntseeg plaub, uas Jezebel sawv cev rau, kuj yog ib “thaj chaw.”

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Elias yog ib tug neeg raug tib yam kev ntshaw ib yam li peb, thiab nws thov Vajtswv nrog siab kub lug kom nag txhob los; ces nag kuj tsis los rau saum lub ntiajteb tau peb xyoos thiab rau lub hlis. Yakaunpaus 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Thaum piav txog plaub caug ob lub hlis tias yog tib lub sijhawm li ib txhiab ob puas rau caum hnub, Muam White qhia tias lub sijhawm ntawd yog “cov hnub ntawd,” uas Khetos tau hais txog.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> “Cov sijhawm uas hais tseg ntawm no—‘plaub caug ob lub hlis,’ thiab ‘ib txhiab ob puas rau caum hnub’—yog tib lub sijhawm xwb, ob qho tib si sawv cev rau lub sijhawm uas pawg ntseeg ntawm Khetos yuav tsum raug kev tsim txom los ntawm Loos. Lub 1260 xyoos ntawm txoj kev muaj hwj chim loj tshaj ntawm papacy pib rau xyoo A.D. 538, thiab yog li ntawd yuav xaus rau xyoo 1798. Lub sijhawm ntawd ib pab tub rog Fabkis tau nkag mus rau Loos thiab ntes tus pope ua neeg raug kaw, thiab nws tau tuag nyob rau hauv kev ntiab tawm. Txawm yog tsis ntev tom qab ntawd tau xaiv tsa ib tug pope tshiab lawm, los txij thaum ntawd los txoj kev tswj hwm qib siab ntawm papacy yeej tsis tau muaj peev xwm siv tau lub hwj chim uas yav tas los nws tau muaj.”

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Kev tsim txom lub koom txoos tsis tau txuas mus thoob plaws tag nrho lub sijhawm 1260 xyoo ntawd. Vajtswv, hauv Nws txoj kev hlub tshua rau Nws haiv neeg, tau txiav kom luv lub sijhawm ntawm lawv txoj kev sim siab kub nyhiab. Thaum Nws tau hais ua ntej txog ‘txoj kev txom nyem loj’ uas yuav los raug lub koom txoos, tus Cawm Seej tau hais tias: ‘Yog tsis muaj hnub ntawd raug txiav kom luv, ces yuav tsis muaj ib tug cev nqaij daim tawv twg dim: tiam sis vim cov uas raug xaiv, hnub ntawd yuav raug txiav kom luv.’ Mathais 24:22. Los ntawm txoj kev cuam tshuam ntawm Kev Hloov Kho, kev tsim txom thiaj raug coj los xaus ua ntej xyoo 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Khetos thiab Muam White qhia meej tias kab lus “cov hnub ntawd” yog “lub sij hawm,” uas txheeb qhia txog Loos papas. Thaum Daniyee hais txog txoj kev tsim txom uas tau raws tom qab muab txoj hauj lwm kav ntawm papacy tsa rau saum lub zwm txwv ntawm lub ntiaj teb hauv nqe peb caug ib ntawm tshooj kaum ib, nws hu lub sij hawm ntawd ntawm kev tsim txom tias yog “ntau hnub.”

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Thiab tej caj npab yuav sawv ntawm nws sab, thiab lawv yuav ua kom lub chaw dawb huv uas yog chaw muaj hwj chim qias neeg, thiab lawv yuav muab txoj kev fij niaj hnub tshem tawm mus, thiab lawv yuav tsa yam qias neeg uas ua rau kev puam tsuaj. Thiab cov uas ua phem tawm tsam txoj kev cog lus nws yuav ua kom qias los ntawm tej lus dag ntxias; tiam sis cov neeg uas paub lawv tus Vajtswv yuav muaj zog thiab yuav ua tej hauj lwm loj. Thiab cov uas muaj kev to taub hauv nruab nrab ntawm haiv neeg yuav qhia ntau leej; los lawv yuav poob los ntawm rab ntaj, thiab los ntawm hluav taws, los ntawm kev poob cev qhev, thiab los ntawm kev raug txeeb, tau ntau hnub. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Loos Mas tau raug nthuav tawm nyob rau hauv kev txuas nrog lub sijhawm yaj saub uas txuas rau nws, yog vim li ntawd Povlauj thiaj hais tias tus neeg txhaum yuav raug nthuav tawm nyob rau hauv “nws lub sijhawm”. Qhov tseeb tias Loos Mas tsim tsa txoj kev yog toog pom ntawd, uas yog peb tsis paub ces peb yuav piam sij, qhia meej tias vim li cas lub sijhawm yaj saub ntawd thiaj raug sawv cev ntau zaus heev, thiab nyob rau hauv ntau txoj kev, rau qhov Vajtswv “tsis rov hais tej yam uas tsis muaj nqes loj.” Nyob rau hauv cov nqe ua ntej no, qhov kawg ntawm lub sijhawm ntawd kuj raug cim tseg thiab.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Thiab cov uas muaj kev to taub ntawm cov neeg yuav qhia rau coob leej; los lawv yuav poob los ntawm rab ntaj, thiab los ntawm nplaim taws, los ntawm kev raug coj mus ua qhev, thiab los ntawm kev raug txeeb, tau ntau hnub. Nimno thaum lawv poob lawd, lawv yuav tau txais kev pab me ntsis xwb; tiam sis coob leej yuav los koom nrog lawv los ntawm tej lus qhuas ntxias. Thiab ib txhia ntawm cov uas muaj kev to taub yuav poob, kom sim lawv, thiab kom ntxuav lawv kom dawb huv, mus txog rau lub caij kawg; vim tias qhov ntawd tseem tos txog lub sijhawm uas twb raug teem cia lawm. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“lub sij hawm kawg” “tseem cia rau ib lub sij hawm uas twb teem tseg lawm.” Lo lus Henplais uas txhais ua “teem tseg” yog “moed,” thiab nws txhais hais tias yog ib lub sij hawm ruaj khov lossis ib qho kev teem caij. Qhov muaj feem xyuam ntawm lus faj lem thiab qhov tseem ceeb ntawm “lub sij hawm teem tseg,” nyob hauv phau Daniyees, raug qhia tawm los ntawm qhov uas muaj kev hais txog nws ntau npaum li cas. Muaj tsawg heev ntawm cov Laodicean Adventist, yog hais tias tseem muaj ib tug twg li, uas lees paub tias xyoo 1989 yog ib “lub sij hawm kawg,” thiab yog li ntawd xyoo 1989 yog ib lub sij hawm teem tseg. Nws yog ib qho kev teem tseg uas Vajtswv tau ua, thaum Nws yuav qhib lub cim kaw ntawm txoj kev paub rau txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Vim li no, phau Daniyees thiaj muab cov tim khawv rau qhov tseeb tias “lub sij hawm teem tseg” cim txog kev tuaj txog ntawm “lub sij hawm kawg”. Nyob hauv Daniyees yim, lub cim lus faj lem no raug nthuav tawm.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Thiab kuv hnov ib lub suab ntawm ib tug txiv neej nyob nruab nrab ntawm ntug dej Ulai, uas hu tuaj thiab hais tias, Khepliel, cia tus txiv neej no nkag siab txog zaj yog toog. Ces nws txav los ze qhov chaw uas kuv sawv; thiab thaum nws los txog, kuv ntshai, thiab poob ntsej muag rau hauv av; tiam sis nws hais rau kuv tias, Cia li nkag siab, Au, me tub ntawm neeg: rau qhov zaj yog toog no yog rau lub caij kawg. Thaum nws tseem tab tom hais lus nrog kuv, kuv tsaug zog heev ntsej muag tig rau hauv av; tiam sis nws kov kuv, thiab tsa kuv sawv ncaj. Thiab nws hais tias, Saib seb, kuv yuav qhia rau koj paub yam uas yuav tshwm sim rau thaum kawg ntawm txoj kev chim siab: rau qhov qhov kawg yuav los txog rau lub sijhawm uas twb teem tseg lawm. Daniel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Ib yam li hauv tshooj kaum ib, lo lus “kawg,” hauv “lub caij kawg” hauv cov nqe no yog ib lo lus Henplais txawv dua lo uas tau txhais tias “sij hawm uas teem tseg.” Lub caij kawg sawv cev rau ib ntu sij hawm uas pib ntawm lub sij hawm uas teem tseg. “Lub sij hawm uas teem tseg” (moed) yog ib lub sijhawm teem cia, hos lub caij kawg (lo lus Henplais “gets”) yog ib ntu sij hawm, uas pib ntawm lub sij hawm uas teem tseg. Nws yog “lub sij hawm” uas nthuav qhia Loos, thiab “lub sij hawm” ntawd tseem ceeb heev txog npaum li ntawd, uas qhov kawg ntawm ntu sij hawm ntawd, thiab ntu sij hawm uas raws tom qab qhov kawg ntawm lub sij hawm ntawd, raug sawv cev los ntawm ntau tus tim khawv. Hauv nqe nees nkaum plaub ntawm Daniyee tshooj kaum ib, Loos pej kum tau raug txheeb qhia tias kav lub ntiaj teb rau ib “lub sij hawm.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Ib lub “sijhawm” piv txwv yog peb puas rau caum xyoo, rau qhov hauv ib xyoos hauv Vajluskub muaj peb puas rau caum hnub. Loos neeg teev dab kav tau ib “lub sijhawm,” thiab Loos papal kav tau rau “ib lub sijhawm, ob lub sijhawm thiab ib nrab lub sijhawm.” Loos niaj hnub no kav tau ib “teev” piv txwv, lossis ib “plaub caug ob lub hlis” piv txwv. Tsis muaj lub sijhawm yaj saub ntxiv tom qab xyoo 1844, yog li ntawd “teev” thiab “plaub caug ob lub hlis” yog lub sijhawm txij ntawm txoj cai Hnub Caiv cuav uas yuav los sai sai no mus txog rau thaum kaw kev sim siab ntawm tibneeg. Tiamsis Loos neeg teev dab tau kav nrog hwjchim siab kawg txij thaum Tsov Rog Actium xyoo 31 BC mus txog thaum Constantine txav lub peev ntawm lub tebchaws faj tim teb chaws mus rau Constantinople hauv xyoo 330. Peb paub tias cov nqe hauv qab no tab tom hais txog Loos neeg teev dab, rau qhov Khetos raug sawv cev ua tus “vajntxwv ntawm txojlus cog tseg” uas “yuav raug rhuav tshem” thaum Nws raug ntsia saum ntoo khaublig. Lub hwjchim uas tab tom kav thaum ntawd yog Loos neeg teev dab, yog li cov nqe uas peb yuav los saib tam sim no qhia meej txog Loos neeg teev dab.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Thiab nyob hauv nws qhov chaw yuav muaj ib tug neeg phem sawv los, tus uas lawv yuav tsis pub txoj kev hwm ntawm lub tebchaws rau nws li: tiam sis nws yuav los yam nyob kaj siab lug, thiab yuav tau lub tebchaws los ntawm tej lus qhuas ntxias. Thiab nrog tej pab tub rog xws li dej nyab, lawv yuav raug cheb hla ntawm nws xub ntiag, thiab yuav raug rhuav tshem; muaj tseeb, txawm yog tus thawj ntawm txoj kev cog lus thiab. Thiab tom qab txoj kev sib cog lus tau ua nrog nws lawm nws yuav ua haujlwm dag ntxias; rau qhov nws yuav sawv los, thiab yuav muaj zog nrog ib haiv neeg tsawg. Nws yuav nkag mus yam nyob kaj siab lug txawm mus rau tej chaw rog nplua nuj tshaj plaws ntawm lub xeev; thiab nws yuav ua yam uas nws cov yawg koob tsis tau ua, thiab tsis yog nws cov yawg koob tej yawg koob tau ua; nws yuav faib rau lawv tej khoom txeeb, thiab tej khoom nyiag, thiab tej nyiaj txiag nplua nuj: muaj tseeb, nws yuav npaj nws tej tswv yim tawm tsam tej chaw ruaj khov, txawm yog rau ib ntus xwb. Daniel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Lo lus “against” nyob hauv lo lus kawg ntawm cov nqe no, qhov tseeb txhais tias “from,” thiab nqe ntawd tab tom hais tias Loos uas yog neeg pe hawm dab mlom yuav kav (nthuav tawm nws tej cuab yeej ntxias) “from” nws lub chaw ruaj khov (Lub Nroog Loos) tau peb puas rau caum xyoo.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “Nqe 24. Nws yuav nkag los hauv kev thaj yeeb txawm mus txog rau tej chaw rog tshaj plaws ntawm lub xeev; thiab nws yuav ua tej yam uas nws cov yawg koob tsis tau ua, los yog nws cov yawg koob tej yawg koob tsis tau ua; nws yuav faib rau lawv tej tsiaj txhu uas txeeb tau los, thiab tej khoom nyiag, thiab tej nyiaj txiag nplua nuj: yog lawm, nws yuav npaj nws tej tswv yim tawm tsam tej chaw ruaj khov, txawm yog tsuas yog ib ntus xwb.”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Txoj kev ib txwm uas cov tebchaws, ua ntej txog hnub nyoog Loos, tau nkag los tuav tej xeev muaj nqis thiab tej thaj av nplua nuj, yog los ntawm kev ua rog thiab kev kov yeej. Nim no Loos yuav ua yam uas cov yawg koob lossis cov yawg koob tej yawg koob tsis tau ua dua li; uas yog, txais tau tej kev ntxiv no los ntawm txoj kev thaj yeeb. Txoj kev cai uas yav tas los tsis tau hnov dua li, nim no raug tsim los siv, uas cov vajntxwv tseg lawv tej tebchaws cia rau cov Loos raws li qub txeeg qub teg. Loos thiaj los tau muaj tej xeev loj dav los ntawm txoj kev no.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Thiab cov uas yog li ntawd thiaj los nyob hauv kev kav tswj ntawm Loos kuj tau txais txiaj ntsig loj tsis tsawg ntawm qhov ntawd. Lawv raug saib xyuas nrog kev ua siab zoo thiab kev zam txim. Nws zoo ib yam li muaj tej tsiaj txhu raug ntes thiab tej khoom raug txeeb raug faib rau hauv lawv. Lawv raug tiv thaiv ntawm lawv cov yeeb ncuab, thiab tau nyob so hauv kev thaj yeeb thiab kev nyab xeeb nyob hauv qab kev pov hwm ntawm lub hwj chim Loos.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Rau feem tom qab ntawm nqe no, Tus Npis Sov Newton muab lub ntsiab tias yog tej cuab yeej twv ua ntej tawm hauv tej chaw ruaj khov, tsis yog tawm tsam lawv. Qhov no cov Loos tau ua los ntawm lub nroog muaj xya lub toj uas ruaj khov heev. ‘Txawm yog rau ib lub sijhawm;’ tsis muaj qhov ua xyem xyav, yog ib lub sijhawm raws li lus faj lem, 360 xyoo. Cov xyoo no yuav tsum suav hnub tim pib txij qhov twg? Tej zaum yog txij ntawm qhov xwm txheej uas raug coj los qhia hauv nqe tom qab no.”

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘NQE 25. Thiab nws yuav tsa nws lub hwjchim thiab nws lub siab tawv tawm tsam tus vajntxwv sab qab teb nrog ib pab tub rog loj; thiab tus vajntxwv sab qab teb yuav raug tsa kom tawm mus ua rog nrog ib pab tub rog loj heev thiab muaj hwjchim; tiamsis nws yuav tsis sawv taus: rau qhov lawv yuav npaj tej cuab tswvyim tawm tsam nws.’”

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “Los ntawm nqe 23 thiab 24 peb raug coj nqes los rau sab no ntawm daim ntawv cog lus koom tes ntawm cov Yudais thiab cov Loos, BC 161, mus txog lub sijhawm uas Loos twb tau kav thoob qab ntuj lawm. Nqe uas tam sim no nyob ntawm peb xub ntiag no nthuav tawm ib qho kev sib tw rog uas muaj zog heev tawm tsam vajntxwv sab qab teb, uas yog Iyiv, thiab qhov tshwm sim ntawm ib qho kev sib ntaus sib tua tseem ceeb ntawm tej pab tub rog loj thiab muaj hwjchim. Puas muaj tej xwm txheej zoo li no tshwm sim hauv keeb kwm ntawm Loos thaum lub sijhawm ntawd?—Muaj tseeb tiag. Tsov rog ntawd yog tsov rog ntawm Iyiv thiab Loos; thiab kev sib ntaus ntawd yog kev sib ntaus ntawm Actium. Cia peb saib luv luv txog tej xwm txheej uas tau coj mus rau qhov kev tsis sib haum no.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Hauv cov nqe tom qab no, lub sijhawm uas tau teem tseg thiab qhov kawg raug Daniyee rov hais txog dua.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Nws yuav txhawb kom muaj nws lub hwjchim thiab nws txojkev ua siab tawv tawm tsam vajntxwv sab qab teb nrog ib pab tub rog loj; thiab vajntxwv sab qab teb yuav raug txhawb kom tawm mus ua rog nrog ib pab tub rog loj heev thiab muaj zog kawg; tiamsis nws yuav sawv tsis taus: rau qhov lawv yuav npaj tej tswv yim ntxeev siab tawm tsam nws. Yog lawm, cov uas noj nws tej mov noj ntawm nws lub rooj yuav rhuav tshem nws, thiab nws pab tub rog yuav ntws hla mus: thiab coob leej yuav vau tuag rau hauv tshav rog. Thiab ob tug vajntxwv no lub siab yuav tsom ntsoov ua phem, thiab nkawd yuav hais lus dag ntawm ib lub rooj; tiamsis qhov ntawd yuav tsis vam meej: rau qhov qhov kawg tseem yuav los txog rau lub sijhawm uas twb teem tseg lawm. Tom qab ntawd nws yuav rov qab mus rau nws lub tebchaws nrog kev nplua nuj loj; thiab nws lub siab yuav tawm tsam txojlus cog tseg dawb huv; thiab nws yuav ua tej haujlwm muaj hwjchim, ces mam rov qab mus rau nws lub tebchaws. Thaum txog lub sijhawm uas twb teem tseg lawm nws yuav rov qab los, thiab yuav tuaj rau sab qab teb; tiamsis zaum no yuav tsis zoo li thawj zaug, lossis zoo li zaum kawg. Daniel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Hauv tshooj yim, Gabriel tau qhia meej tias “chazon,” yog zaj yog toog txog ob txhiab tsib puas nees nkaum xyoo, yuav xaus rau lub sijhawm uas twb tau teem tseg lawm, thiab ces lub caij nyoog uas sawv cev los ntawm “lub sijhawm kawg” yuav pib. Hauv nqe no, lub sijhawm uas twb tau teem tseg yog qhov kawg ntawm peb puas rau caum xyoo uas Loos teev dab qhuas yuav kav lub ntiajteb nyob hauv txoj hauj lwm siab tshaj. Hauv nqe no tsis muaj “lub sijhawm kawg,” rau qhov tsis muaj ib yam dabtsi raug kaw cia uas yuav tsum raug qhib tawm thaum kawg ntawm lub caij nyoog ntawd hauv keeb kwm.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Hauv Daniyee tshooj yim, zaj yog toog pom ntawm “qhov kawg tom qab” ntawm txoj kev chim siab, uas yog ob txhiab tsib puas nees nkaum xyoo uas xaus tib lub sijhawm nrog ob txhiab peb puas xyoo, raug kaw cia mus txog “lub sijhawm kawg,” vim hais tias xyoo 1844, uas yog lub sijhawm teem tseg rau ob zaj yog toog pom tib si, qhov kaj ntawm tus tim tswv thib peb tau raug qhib. Hauv Daniyee kaum ib, nqe peb caug txog peb caug rau, thaum kawg ntawm “kev chim siab thawj zaug” xyoo 1798, yuav tsum muaj ib ntus uas raug sawv cev ua “lub sijhawm kawg,” thaum ntawd qhov kaj ntawm tus tim tswv thawj tau raug qhib. Yog li ntawd, lub sijhawm yav tom ntej hauv zaj lus faj lem hais txog Loos teev dab tsis muaj ib “lub sijhawm kawg,” tsuas muaj ib lub sijhawm teem tseg xwb, uas qhia meej tias peb puas rau caum xyoo xaus thaum twg; tiam sis lub sijhawm teem tseg xyoo 1798, thiab lub sijhawm teem tseg xyoo 1844, ob leeg puav leej qhib ib txoj xov uas yuav tsum to taub nyob rau lub caij nyoog uas raug sawv cev ua “lub sijhawm kawg”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Loos tau raug qhia tawm raws li nws raug sawv cev hauv txojkev cev Vajtswv lus qhia yav tom ntej nyob rau hauv nws lub sijhawm cev Vajtswv lus qhia yav tom ntej. “Ib sijhawm, ob sijhawm thiab ib nrab sijhawm,” “plaub caug ob lub hlis,” “ib txhiab ob puas rau caum hnub,” thiab “peb xyoos ib nrab” yog ib txhia ntawm ntau yam cim uas sawv cev rau lub sijhawm uas txojkev kav ntawm tus papacy kav thaum lub caij Tsaus Ntuj Nruab Nrab. Lub sijhawm uas txuas kev txav ntawm cov Millerites nrog kev txav ntawm ib puas plaub caug plaub txhiab yog ib puas nees nkaum rau xyoo. Ib puas nees nkaum rau kuj yog ib lub cim ntawm ib txhiab ob puas rau caum hnub, rau qhov nws yog ib feem kaum ntawm tus naj npawb ntawd. Ib puas nees nkaum rau xyoo txij hnub kev ntxeev siab xyoo 1863 mus txog lub sijhawm uas raug teem tseg xyoo 1989 qhia meej tias 1989 yog Vajtswv lub sijhawm teem tseg nrog Nws haiv neeg hnub kawg.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Peb yuav tshawb nrhiav Vajluskub li cas? Peb puas yuav ntsia peb tej ceg ncej ntawm tej lus qhuab qhia ib tug zuj zus, ces mam li sim yuam kom txhua nqe Vajluskub los phim peb tej kev xav uas peb twb tsa tseg lawm, los yog peb yuav nqa peb tej tswv yim thiab tej kev pom mus rau hauv Vajluskub, thiab ntsuas peb tej kev xavv txheej txhua sab raws li Vajluskub ntawm qhov tseeb? Coob tus uas nyeem thiab txawm qhia Vajlugkub, tsis to taub qhov tseeb muaj nqis uas lawv tab tom qhia los yog kawm. Tibneeg tuav rawv tej kev yuam kev, thaum qhov tseeb twb raug cim meej lawm; thiab yog lawv tsuas yog coj lawv tej lus qhuab qhia los rau ntawm Vajtswv Txojlus, thiab tsis nyeem Vajtswv Txojlus raws li qhov kaj ntawm lawv tej lus qhuab qhia kom ua pov thawj tias lawv tej tswv yim yog, lawv yuav tsis taug kev hauv qhov tsaus ntuj thiab kev dig muag, los yog khaws cia tej kev yuam kev. Coob tus muab tej lus hauv Vajluskub txhais raws li lub ntsiab uas haum rau lawv tus kheej tej kev xav, thiab lawv qhi yuam lawv tus kheej thiab dag ntxias lwm tus los ntawm lawv tej kev txhais Vajtswv Txojlus yuam kev. Thaum peb pib kawm Vajtswv Txojlus, peb yuav tsum ua li ntawd nrog lub siab txo hwj chim. Txhua yam kev qia dub, txhua yam kev nyiam ua txawv tshiab, yuav tsum muab tso tseg. Tej kev xav uas tau tuav ntev los lawm yuav tsum tsis txhob raug suav tias tsis muaj qhov yuam kev li. Nws yog cov Yudais txoj kev tsis kam tso lawv tej kab ke thiab tej kev cai qub uas tau tsim los ntev lawm tseg, uas ua rau lawv txoj kev puam tsuaj. Lawv tau txiav txim siab tias yuav tsis pom ib qho txhaum me me li hauv lawv tus kheej tej kev xav lossis hauv lawv tej kev txhais Vajluskub; tiam sis txawm tibneeg yuav tau tuav qee yam kev xav ntev npaum li cas los xij, yog lawv tsis raug txhawb kom meej los ntawm Txojlus uas raug sau cia, ces lawv yuav tsum raug muab pov tseg.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Cov uas ua siab dawb paug xav tau qhov tseeb tiag, yuav tsis yig muab lawv tej kev ntseeg tawm los rau kev tshuaj xyuas thiab kev thuam, thiab lawv yuav tsis chim siab thaum lawv tej kev xav thiab tswv yim raug tawm tsam. Qhov no yog tus ntsuj plig uas peb tau tuav cia plaub caug xyoo dhau los. Peb yuav tuaj sib sau ua ke nrog tus ntsuj plig ris nra hnyav, thov Vajtswv kom peb thiaj li yuav ua tau ib leeg hauv txoj kev ntseeg thiab tej lus qhuab qhia; rau qhov peb paub tias Khetos tsis raug faib. Ib lub ntsiab lus zuj zus raug muab ua yam uas yuav tsum raug tshuaj xyuas. Kev hnyav dawb huv yog yam uas cim cov rooj sablaj tshuaj xyuas no. Cov Vajluskub raug qhib nrog txoj kev hwm ntshai. Feem ntau peb yoo mov, kom peb thiaj li tsim nyog dua rau kev to taub qhov tseeb. Tom qab kev thov Vajtswv uas kub siab lug, yog muaj ib lub ntsiab lus twg uas tseem tsis tau to taub, ces nws raug muab sib tham, thiab txhua tus hais nws lub tswv yim tawm los ywj siab; tom qab ntawd peb rov txhos caug thov Vajtswv dua, thiab tej lus thov uas kub siab lug nce mus saum ntuj ceeb tsheej thov kom Vajtswv pab kom peb pom sib phim, xwv kom peb thiaj li yuav ua tau ib leeg, ib yam li Khetos thiab Leej Txiv yog ib leeg. Muaj ntau lub kua muag tau ntws. Yog muaj ib tug kwvtij cem lwm tus vim nws to taub qeeb, uas tsis nkag siab ib nqe Vajluskub raws li tus thawj to taub, tus uas raug cem tom qab ntawd yuav tuav nws tus kwvtij tes thiab hais tias, ‘Cia peb tsis txhob ua rau Vajtswv tus Vaj Ntsuj Plig Dawb Huv tu siab. Yexus nrog nraim peb nyob; cia peb khaws tus ntsuj plig txo hwj chim thiab kam txais kev qhia;’ ces tus kwvtij uas raug hais ntawd yuav teb tias, ‘Kwvtij, thov zam txim rau kuv, kuv tau ua tsis ncaj rau koj lawm.’ Ces peb yuav rov txhos caug thov Vajtswv dua ib ntus ntxiv. Peb siv sijhawm ntau teev ua li no. Feem ntau peb tsis kawm ua ke tshaj plaub teev ib zaug, los qee zaus tag nrho ib hmos raug siv rau hauv kev tshuaj xyuas Vajluskub uas hnyav dawb huv, kom peb thiaj li to taub qhov tseeb rau peb tiam. Qee zaum Vajtswv tus Ntsuj Plig yuav los saum kuv, thiab tej ntu uas nyuaj raug ua kom meej raws li Vajtswv txoj kev uas Nws tau teem tseg, ces thiaj muaj kev sib haum xeeb tag nrho. Peb sawvdaws muaj tib lub siab thiab tib tug Ntsuj Plig.”

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> “Peb nrhiav kawg siab kawg ntsws kom tsis txhob muab Vaj Lug Kub nkhaus hloov kom phim ib tug neeg txoj kev xav. Peb tau siv zog ua kom peb tej kev sib txawv tsawg npaum li tsawg tau los ntawm kev tsis nyob twj ywm rau tej ntsiab lus uas tsuas muaj qhov tseem ceeb me, uas muaj ntau yam kev xav sib txawv txog. Tiamsis lub nra hnyav hauv txhua tus ntsuj plig yog kom ua tau ib qho xwm txheej nyob hauv cov kwv tij uas yuav teb tau rau Khetos txoj kev thov Vajtswv tias nws cov thwjtim yuav tsum ua ib yam li nws thiab Leej Txiv yog ib tug xwb. Qee zaus ib los ob tug ntawm cov kwv tij yuav tawv ncauj sawv tawm tsam txoj kev pom uas tau nthuav tawm, thiab yuav ua raws li tej kev xav ntuj tsim ntawm lub siab; tiamsis thaum tus yam ntxwv no tshwm sim, peb thiaj ncua peb txoj kev tshawb xyuas thiab ncua peb lub rooj sib txoos mus, xwv kom txhua tus tau muaj sijhawm mus cuag Vajtswv hauv kev thov Vajtswv, thiab tsis muaj kev sib tham nrog lwm tus, kawm xyuas qhov teeb meem uas sib txawv ntawd, thov kom tau qhov kaj ntawm saum ntuj ceeb tsheej. Nrog tej lus qhia kev phooj ywg peb sib ncaim, kom rov sib ntsib dua sai li sai tau rau kev tshawb xyuas ntxiv. Muaj qee zaus Vajtswv lub hwjchim los rau saum peb nyob rau hauv ib txoj kev pom tseeb heev, thiab thaum qhov kaj meej nthuav qhia tej ntsiab lus ntawm qhov tseeb, peb yuav quaj thiab zoo siab ua ke. Peb hlub Yexus; peb hlub ib leeg.”

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “Nyob rau hauv cov hnub ntawd Vajtswv tau ua hauj lwm rau peb, thiab qhov tseeb muaj nqis heev rau peb tej ntsuj plig. Nws yog qhov tsim nyog uas peb txoj kev sib koom siab niaj hnub no yuav tsum muaj yam ntxwv uas yuav tiv taus kev sim siab. Peb nyob hauv tus Xib Hwb lub tsev kawm ntawm no, kom peb thiaj raug cob qhia rau lub tsev kawm saum toj no. Peb yuav tsum kawm kom ris taus kev poob siab raws li tus yam ntxwv ntawm Khetos, thiab zaj lus qhia uas qhov no yuav qhia yuav muaj qhov tseem ceeb loj heev rau peb.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Peb muaj ntau zaj lus qhia uas peb yuav tsum kawm, thiab muaj ntau, ntau yam uas peb yuav tsum tso tseg tsis kawm lawm. Tswv Ntuj thiab ntuj ceeb tsheej xwb thiaj tsis yuam kev. Cov uas xav tias lawv yuav tsis tas tso tseg ib txoj kev xav uas lawv khaws cia muaj nqis, tsis muaj ib lub sijhawm uas yuav tsum hloov ib lub tswv yim, lawv yuav raug kev chim siab. Tsuav yog peb tseem khov kho tuav peb tus kheej tej tswv yim thiab tej kev xav nrog kev tawv ncauj tsis txawj txav, peb yeej yuav tsis muaj txoj kev sib haum xeeb uas Khetos tau thov Vajtswv txog.” Review and Herald, July 26, 1892.

Back to Articles