monografia Daniel 8.docx

Universidad de Montemorelos (Facultad Adventista Teológica de México) El juicio Investigador o es bíblico Preparado por: Daniel Tapia Dante Richardson Maestro: Armando Juárez 18/04/12 Contenido 1. Introduction 3 Chapter I 4 Assumptions that we rely on 5 Recognition of these problems by Adventist writers 7 Investigative judgment texts 10 Chapter 2 13 Daniel 8:14 and the investigative judgment 13 The Two Angels Speak: Daniel 8:13, 14 14 Establishing Dates for the 2300 Days 14 The temporal expression “2300 Evening – mornings” 18 What Happened at the end of the 2300 Days? 22 The investigative judgment 24 The investigative judgment in the prophecy, and as a symbol and Biblical principle 25 The prophecy of Judgment 25 2. The time of Divine judgment. - 27 3. The time of trial. - 28 Introduction Throughout the history of the seventh day Adventist church. We have gone through some serious doctrinal problem. But the greatest, is the one concerning the sanctuary doctrine. We have spent plenty of time fixing or giving solution to many other doctrinal problems. Because the sanctuary truth is such a prominent part of our doctrinal platform, it is vital that our exposition of it be such as will recommend it to the best minds of non-Adventists, as well as our own people, and be able to survive the most searching scrutiny. Our history shows that loyal leaders in our ranks have undergone agony of soul as they contemplated our traditional teaching on the investigation judgment and tried to reconcile it with Scripture, while others chose to remain with us, though deeply troubled and perplexed. Daniel 8:14 is the base text that we use to develop our view about the investigative judgment. Watching how some of our great scholars have left and looking how nowadays many still have problem to understand the concept of the investigative judgment, it is such a duty for us through this investigation demonstrates that the investigative judgment is well backup by the bible. To do so we will make a resume of what Desmond Ford says about the subject since he is the reference number one of the group of people that rejects the investigative judgment. Using exegetic methods we will provide information relating to Daniel 8:14, obtain the keys so that we can explain the link that Daniel chapters 7, 8, 9 have in between them. Chapter I The seventh day Adventist view of the investigative judgment has come in for a good deal of criticism during years. According to many of our contemporary Adventist Scholars, all our sanctuary apologetic works of this century are both inadequate and inaccurate. The first to find fault with the Adventist sanctuary teaching was its creator, O. R. L. Crosier. The prophecy of the 2300 days and night is surely the more difficult prophecy to explain. Anyone who thinks it easy proves thereby that he does not understand it. The more confident the explanation the less likely is it to be of any value. Like all apocalyptic calculations, these have doubtless been left enigmatical on purpose. The great saving truths of the Christian faith never depend upon inferential reasoning from a single text. Pillars of the faith are firmly established, they do not rest on fluid, uncertain, equivocal interpretations. When we come to our traditional sanctuary interpretation of 1844 and the investigative judgment, such is by no means the case. It is dependent, not upon plain didactic statements from Scripture, but upon prolonged series of assumptions and inferences. Assumptions that we rely on For example consider our perilous dependence upon the following assumptions. That Daniel 8:4 speaks of 2300 days (while Daniel 12 repeatedly uses the Hebrews word for days, it is not to be found in 8:14. Instead we have the ambiguous “evening-morning” which most apply to the evening and morning burnt offerings. Thus instead of 2300 days, if these exegetes are correct, only 1150 days are in view.) That 2300 days equal 2300 years ( it is quite impossible to prove that the year-day principle is a biblical datum, and even if we could, days are not mentioned in either 8:14 or 9:24, so there is no basis to apply the principle in these instances.) That the decree of Ezra 7 went forth in 457 BC when Ezra had arrived in Jerusalem and set to work. ( Though Ezra never says this and the decree had been announced at least six months earlier. There is nothing in Daniel to say that this decree should be dated from time of its implementation rather than its enunciation.) That the sanctuary in Daniel 8:14 means the sanctuary in heaven. (Though the context is about the sanctuary on earth.) That the cleansing of the sanctuary in 8:14 has to do with the sins of the professed believers in Christ. (Though the context has to do with the sins of the accomplished by antichrist, not the host of God’s people who are suffering, not sinning, in the context.) That the cleansing of 8:14 is also found in Dan 7 in its judgment scene and that the latter also has to do with investigation of the sins of the saints. (Though it wicked power which is the focus of the judgment.) That Acts 3:19 point the investigative judgment. (None of such verses studied in context yield any such conclusion. That Rev 14:7 has to do with the same investigative judgment of the sins of the saints. (Though John never uses the word Krisis other than in a negative sense, for unbelievers, and though the very next verse tells us that it is Babylon which endures the judgment, as the later chapters of Revelation also testify.) Those different points of view made some huge divergence between the Adventist scholars.20th century scholars have differed from the 19th century scholars in many aspect of the sanctuary doctrine. Those of the 20th century think that God is not poring over books while those of the 19th century think that since 1844 God has been examining the books of record to find who should be saved. Daniel 8:14 is not linguistically linked with Leviticus 16 is the point of view of scholars of the 20th century while those of the 19th century think that they are linguistically linked. The investigative judgment was discovered just after the great disappointment in 1844 by Edson and other, was one of the doctrines hammered out in the Sabbath conferences, and was there confirmed by leading of the Spirit of prophecy, is one of the landmarks of the pioneers. That how 19th century scholars figured out the investigative judgment. It’s completely the opposite of what the 20th century scholars said. They said that the doctrine of the investigative judgment was not part of the general beliefs of the SDA fifteen years after the 1844 crisis. Also was not one of the doctrines decided upon at the Sabbath day conference and confirmed by spirit of prophecy. Recognition of these problems by Adventist writers This doctrine has received critics from people inside of the church as from people outside of the church. D. M. Canright Foremost among those who polemicized again the church’s position on the sanctuary doctrine in the 19th century was M. Canright, who vacillated in and out of the Adventist community for years. In his bitter seventh day Adventism renounced he wrote: we make everything turn upon our view of the sanctuary. If we are wrong on this our whole theory breaks down. He affirmed that we don’t know if we are right about this question. This doctrine looks badly for a theory when its very authors renounce it. E. J. Waggoner The Lord’s messenger in 1888, had become heretical by early 1890’s. In 1916 Waggoner died, and his last writing is known as his confession of faith. There he states his long-silent position on the sanctuary. Speaking about the investigative Judgment he said: a long time ago I found that the only way to avoid misunderstandings in Bible discussions was to keep clear of theological terms not found in scripture, and hence not susceptible of Bible explanation. A brief consideration of the judgment in general will show that there is no place for an investigative judgment before the second coming of Christ. “Known unto God are all his works from the beginning of the world” “The foundation of God standeth sure, having this seal, the Lord knoweth them that are his” “Jesus knew from the beginning who they were that believed not, and who should betray him” In the face of this truth so often repeated, how can thoughtful believer of the bible teach that it is necessary for God to spend years in searching records, to find out who true followers of him are, and who are not? Seventh day Adventist teaching concerning the sanctuary, with its investigative judgment to precede the blotting out of sins, is virtually a denial of the atonement. William W. Fletcher W. W. Fletcher (1879-1947) served as evangelist and administrator in Australia y the south of Asia. He revealed his differences concerning the sanctuary doctrine writing a letter to the pastor Spicer, president of the general conference at that time. He believed that the Adventist sanctuary teaching is a mistake and there is no evidence of an investigative judgment. E. B. Jones Is a recent critic (1919-1949) while he was still a seventh day Adventist he began to have problem understanding the sanctuary Doctrine. He believed that the investigative judgment is keeping away joy from the good news and the blessings of forgiveness. R. D. Brinsmead He was the leader of the awaking movement against the sanctuary doctrine while he was still studying for the ministry at Avondale College. He became convinced that the church’s note on Dan 8:14 had become strangely mutes. Indeed, he asserted that the corpse of the investigative judgment doctrine had been denominationally interred. The real truth for him on Daniel 8:14 was that it contained a most precious promise concerning the removal of original sin from hearts and lives of God’s faithful people who trusted in the merits of Christ. R. A. Cottrell Speaking of the investigative judgment he said: the later latter doctrine, the investigative judgment, to me is the most colossal psychological, face –saving phenomenon in religious history… we personally do not believe that there is even a suspicion of a verse in Scripture to sustain such a peculiar position, and we further believe that any effort to establish it is stale, flat, and unprofitable. Investigative judgment texts It is not legitimate to establish a fundamental doctrine upon either types or symbolic prophecies. Both types and prophecies may be used in addition when clear didactic statements or scripture have been found to teach what is considered true on the topic under consideration. Acts 3: 19-20 is used as basic evidence for the investigative judgment. “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus” After many view and comparison to various bible version and texts, Desmond came to the conclusion that this text makes it clear that there was still time for Israel to repent and to take the gospel to the world that Jesus might return in their day but there is nothing in the text about the investigative judgment. 1 Peter 4:17 is a prominent proof text for the investigative judgment. “For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God?” It should be observed that the topic central to the last half of 1 Peter 4 is the fiery trial inevitable for believers. As with 3:14, persecution seems to have flared up in Peter’s day. The concept that judgment begins at the house of God derives from such passages as Amos 3:2; Jeremiah 7:8-15; Ezekiel 9:6. It implies that the persecutions and afflictions of Christians are part of the displeasure of God at sin, but they come upon them rather to refine away the evil than to condemn. Peter was talking of a time that had already come, not one that would come nearly two thousands year later. That’s how Desmond understands this verse. Luke 20:35 is also used to support the investigative judgment. “But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage” No one reading this text would come up with our concept of the investigative judgment. As one reads on and comes to verse 37 it becomes clear that God already had decides in the days of Jesus regarding some saints at least who were to be saved. Several are named, and we could add to that list the ones raised from the grave at the death and resurrection of Christ and who ascended with him without the benefit of an investigative judgment. Rev 11:18 “ The nations were angry,    and your wrath has come. The time has come for judging the dead,    and for rewarding your servants the prophets and your people who revere your name,    both great and small— and for destroying those who destroy the earth.” This text is part of the seventh trumpet, the third woe that accompanies Christ’s taking over the kingdoms of the world. The third woe is the same as the seven last plagues. Thy wrath is come has to do with the wrath threatened in 14:9-11 and described in chapter 15 and 16. This time is well beyond 1844 and the verse cannot be legitimately applied to the investigative Judgment. We must point out that all inspired descriptions of the final judgment are metaphorical. There will never be a time when Christ gathers all who have ever lived before him in order to separate them as sheep and goats. At his second coming, the righteous are raised in glorified bodies. There is no prior standing before the bar of their visible judge. Certainly the scripture teaches a judgment for all men, but it is one that no terror for the true believers. Chapter 2 Daniel 8:14 and the investigative judgment To find clearly the development of investigative judgment, we must travel through the vision that Daniel has. Chapter 8 of the attack teaches us of the little horn, but we must be careful and weapons tracks found in this chapter, to develop this subject we must understand the following questions. Verse 14 falls in the symbolic half (as opposed to the explanatory half) of Daniel 8, How do Ezekiel 4:6 and Numbers 14:34 help us unlock the symbolism of the time period given in Daniel 8:14? According to verse 14, What will happen to the sanctuary at the end of the 2300 evenings and mornings? Compare verse 14 in a number of other Bible translations for broader understanding of this event. What words do they use in place of “Reconsecrated”? The Two Angels Speak: Daniel 8:13, 14 The visual portion of the prophecy of Daniel 8 ends with verse 12. As the screen of the prophet´s view went blank, a new phenomenon occurred. Two angels came within the range of his hearing, and he listened to their conversation. In verse 13, the first angel asked a question. The second angel gave the answer in verse 14. The NIV correctly translates the first part of the first angel´s question as: “How long will it take for the vision to be fulfilled? (vs. 13, emphasis supplied). The rest of the question goes on to identify the vision in question – the vision concerning the daily sacrifice, the rebellion that causes desolation, and the surrender of the sanctuary and of the host that will be trampled underfoot? The second angel´s answer is found in verse 14: “It will take 2300 evenings and mornings; then the sanctuary will be reconsecrated”. Each element in this important verse needs to be examined in detail. Establishing Dates for the 2300 Days It is important to note that the question is about the length of the vision, not about the length of the activities of the little horn. The activities of the little horn are included within this vision, indeed they mark its climax, but they are not all there is to the vision. In a sense, the vision in chapter 8 is a shortened form of the vision in chapter 7. It focuses on the heavenly sanctuary, its Prince, and the intruding little horn. Chapter 8 elaborates on the horn´s attack. It describes in symbolic terms the horn´s casting down of some of the stars of heaven, taking away the Prince´s priestly ministry in the heavenly sanctuary, and casting down of both the foundation of His sanctuary and the truth to the ground to be trampled upon. While chapter 8 adds new elements to the composite picture, the two visions come together in their final aspects. The destruction of the little horn is only alluded to in chapter 8 following its depredations (8:25). But the issues are fully resolved in the judgment scene portrayed in chapter 7. The promised cleansings/restoration of the heavenly sanctuary at the end of the 2300 prophetic day (8:14) is accomplished in the heavenly judgment previously described (7:9 – 10, 26). During its career the little horn “casts down” the foundation of the sanctuary and the truth (8:11 – 12). But the time comes when the throne of the Ancient of Days is “casted down” (placed) and the horn meets its judgment (7:9 – 10). The vision starts with the Persian ram. Therefore, the 2300 evening - mornings should begin with the Persian period. The prophecy does not give us a precise starting point within that period; we must obtain the point from Daniel 9. From the study of the decrees of Ezra and Nehemiah and the chronology related to them, we established the date of 457 B.C. as the starting point of the seventy weeks. It remains now to connect these prophecies – that of chapter 9 and the vision of chapter 8 – on a more specific basis. There are several lines of evidence for this linkage. The first point is that Daniel 9:24 says the seventy weeks were “cut off” for Daniel´s people and the holy city of Jerusalem. The NIV, along with a number of modern versions, prefers to translate this verb as “decreed”. Unfortunately, this verb, hatak, occurs only this one time in the Old Testament, so in term of the Bible itself, there is no comparative material with which we can evaluate it for possible alternate meaning. In such a case, we must go to the next most helpful source of such information – post biblical Hebrew. This word, hatak, is used about o dozen times in post – biblical Jewish sources. In all but one instance it means “to cut”. In only one case does it have the meaning “to decree” in post – biblical Hebrew sources is “to cut”, and thus that is the most likely meaning here in Daniel 9 H. Shea William, The abundant life Bible Amplifier A practical Guide to Abundant Christian Living in the Book of Daniel 7 – 12, Pacific Press Publishing Association, Boise, Idaho, 1996, P. 106 – 107.. The second point Ibíd. P. 108. linking chapters 9 and 8 of Daniel is the fact the Daniel obviously doesn’t understand the second angel´s climatic answer (8:14) to the question of the first angel (vs. 13). Verse 16 specifically commissions Gabriel to explain the vision to Daniel, including this exchange between the two angels. However, when we examine Gabriel´s explanation as given in the reminder of chapter 8, we see that he explains virtually all the elements to the symbolic vision except the angel´s statement about time in verse 14. In verse 26, Gabriel simply assures Daniel that the time element is “true”. It was that particular element over which comes much later (in Daniel 9) to further explain matters to Daniel, we would certainly expect his explanation to be related especially to what Daniel did not understand about the preceding vision of chapter 8. There are two Hebrew words used for “vision” in the book of Daniel. One is mareh, and it refers to the appearance of a personal being in vision. An example is found in Daniel 10:5 – 7 where Daniel encounters the person of God. Of this he says, “I, Daniel, was the only one who saw the vision [mareh]” (vs. 7). The other word for “vision” in Daniel is hazon. This refers to a symbolic vision such as those containing beats and their action. An example of this is found in Daniel 8:1, 2, where this word uses three times to refer to the symbolic vision of the ram, goat and horns. In Daniel 8, both types of vision are present. From verse 1 to verse 12 there was a hazon, a symbolic vision. By verse 13 and 14, however, the (hazon) vision was over, and two angels, two personal beings, appeared. This appearance was a march. The Hebrew wording of Daniel 8:26 makes it clear that chapter 8 contains both types of vision: “The vision [march] of the evening and mornings that has been given you is true, but seal up the vision [hazon], for it concerns the distant future”. When Gabriel came to the Daniel in 9:23 and told Daniel that he had come to help him understand the “vision”, he used the word march. What march is Gabriel referring to? Obviously this had to be a vision that Daniel had already received. Thus when Gabriel pointed Daniel back to a preceding march vision, he was pointing him right back to Daniel 8:26, which in turn, refers to Daniel 8:14. Thus there is a direct link between Daniel 9:23 and Daniel 8:14 through Daniel 8:26 the seventy weeks of Daniel 9 were to be cut off the 2300 days of Daniel 8 as the Hebrew wording of Gabriel’s statement makes it plain. Therefore, chapters 8 and 9 are inseparably related enter yes, because they have to do and lead, respectively, to the mighty and glorious events preparations provisions of the first and second coming of Jesus Christ our Lord. And that is why these two advents are the two centers or foci of interrelated provisions of God redeeming man In the first advent, Christ offered himself without spot to God (Heb. 9:14) to purge our sins and reconcile us to God through his own sacrificial death. This laid the foundation preado all the redemptive provisions that were to follow. And in the second coming back for redemption of our bodies (Rom. 8:23), and removal of all traces of eternal consequences of sin. Around these two centers are grouped her perfect work of redemption.. In the first advent, the incarnate Son of God lived a sinless life unequaled among men, as the great servant of God are revealed, and as our example. Then as the Lamb of God suffered death vicarious atonement and reconciliation for a lost world (2 Cor. 5:19). This tremendous act of redemption was in her "half" of the seventieth "week" of years. This transcendent event before the whole universe certifies the integrity of the many promises of Christ's redemption. It was backed by his triumphant resurrection from the dead and his ascent of heaven, where, as our great High Priest ministers in the presence of God the benefits of the atonement made on Calvary. After the promise and prophecy, he entered the second phase, final, and judgment of that heavenly ministry ended in 1844 when the great period of 2300 years - days, as predicted in Daniel 8:14 Véase el libro Los Adventistas del Séptima Día responden Preguntas sobre Doctrina, Gema Editores, Mexico, D.F., 2008, Pág. 210. . We conclude that the prophecy is basically the revelation of God's redemptive activity in Jesus Christ and through him. Therefore, these chapters are extremely important, as are the key to imposing arc full and glorious salvation through Jesus Christ Ibíd. Pág. 211. The temporal expression “2300 Evening – mornings” The Interpretation of the expression “evening – morning”, from about 1700 – 1800, was as follows: (1) Two preterits interpreters Henry (1712) and Calmet (1715) understood it as a natural day, on the basis of its use and meaning in Gen 1; (2) four historicist interpreters Lowth (1726), Gill (1758), Petri (1768), and Wintle (1792) understood it as both a natural (one literal day) and prophetic day (only literal year), on the basis of its use in Gen 1 and the typological nature of the prophecy; (3) seven historicist interpreters I.Newton (d. 1727), Crinsoz (1729), T. Newton (1754), Beere (1790), Osggod (1794), Bicheno (1799), and Feber understood it as a prophetic day (only literal year), on the basis that angelic question embraces the whole vision as well as the direct reference that the vision shall be for “many days” (8:26); and (4) one non dispensational futurist interpreter Roos (1771) understood it as the evening and morning sacrifices of the Jewish worship, on the basis that the angelic question alludes to the daily sacrifices and by consequence the answer must also relate to them. The prophecy of the seventy weeks has to do with the Jews, Holy Land, the holy city of Jerusalem and the sanctuary: the nerve center, the center of truth, the temple complex, then the center of the rejection of the Lamb of God by his old village. So here are some points to be taken into account when interpreting the biblical scene Véase el libro Los Adventistas del Séptima Día responden Preguntas sobre Doctrina, Gema Editores, Mexico, D.F., 2008, Pág. 230.. Daniel 9, the key that opens Chapter 8. - The prophetic symbols of Daniel 8:2 - 14 - namely, all had been explained by the heavenly messenger Gabriel in verses 15 to 26. That is, everything but the time element involved in the 2300 symbolic days, with the events that marked the completion and time of commencement thereof. The angel uses the striking phrase "consider the vision." This expression provides the key to the explanation that the term "vision" appears ten times in chapter 8 and 9 two Hebrew words are used, Hazon, and mareh, which differ somewhat in meaning. In English and Spanish translations have used a single word, "vision" to express ideas slightly different and therefore not always accepted the exact purpose of the original Véase también William H. Shea, Daniel 7 – 12: Prophecis of the End Time [Daniel 7 – 12: Profecías del tiempo fianal] (Boise, Idaho: Pacific Press, 1996), pp. 10 6 – 109 para un análisis adicional de la conexión entre Daniel 8 y 9.. The terms may connote different concepts. - The Hebrew words for "vision" can be significant. It is possible that when using the word "Hazon" the reference is to the vision as a whole. Moreover, where you use the word "mare", the reference could be to concrete things seen and heard in the "Hazon". Therefore, what follows in chapter 9 is not a new vision or independent, but is the continuation of the literal explanation of the "vision" symbolic of chapter 8 Numerosos estudios de la Biblia reconocen que Daniel 9 es una continuación de Daniel 8, y, cuando comentan acerca del “a quien había visto en la visión, al principio” (Dan. 9:21), remiten a Daniel 8: 17, 27. Entre estos podemos incluir a Christopher Wordsworth, T. Robinson, Mattew Henrry, William Hales, Thomas Scott, F. C. Cook, a la “Biblia de Cambridge” [The Cambridge Bible], la Critical and Exegetical Bible [Biblia crítica y exegetica], etcétera. . Means certain adjudicated, decreed. Gabriel immediately becomes the vision of the future tense, and states: "Seventy weeks are determined upon thy people (the Jews) and upon thy holy city (Jerusalem) [vers. 2]. The Hebrew word (hatak), translated as "certain" does not appear anywhere else in the Bible, and consequently, it is possible to use other biblical uses of this word to shed light on this passage to declare its meaning. The 1832 edition of Gesenius gives the meaning of "hatak" and "determine", "allocate" and Chaldean "cut" or "decide". However, the edition of 1846 is translated as "cut" or "split" and also as "order", "determined". The Student's Dictionary Hebrew and Chaldee [Hebrew and Chaldee Dictionary of the student] of 1914 gives "coerce, decide, determine, decree" and Rotherham in his Emphasized Bible emphasizes the significance divide Varios intérpretes no Adventistas han reconocido que la palabra “hatak” debería traducirse “cortadas”, más que “determinadas”. Philip R. Newell, por ejemplo, “la palabra hebrea empleada aquí […] tiene la connotación literal de “recortar”, en el sentido de separar de una porción mayor. Así, las setentas semanas son “un periodo fijo y limitado, de duración definida, que formara parte de un periodo mas largo, la duración del cual no está fijada, o al menos ni esta declarada” (G. H. Lang), […] El periodo más largo implicado aquí en el capitulo 9 como aquel del que se “emputan” las setentas semanas […] es todo el periodo del dominio de los gentiles, que es en el ámbito de la visión de Nabucodonosor, capitulo 2; de la visión de Daniel de las cuatro bestias en el capitulo 7; y también de sus visiones en el capitulo 8, y en los capítulos 11: 2 – 12; 12” (Philip R. Newell, Daniel: The man Greatly Beloved an His Prophecies [Daniel: el hombre muy amado y sus profecías][Chicago: Mody Prees, 1962], p. 139). Aunque no podemos concluir con la interpretación de Newell hace del periodo mayor del que están cortadas las setenta semanas. Podemos concluir con su interpretación de la palabra (hatak). Un punto de vista similar es el mantenido por Leon Wood: “La palabra para están determinadas (raíz hatak), usada en la forma nifal (pasiva), aparece solo aquí en el Antiguo Testamento, y significa básicamente (basándose en la comparación con el arameo) “cortar”, y aquí, “decir, determinar”. La idea es que Dios había cortado estos 490 años del resto de la historia para lograr en ellos las liberaciones necearias para Israel” (Leon Wood, A Commentary on Daniel [Comentario sobre Daniel] [Gran Rapids, Michigan: Zondervan, 1973], p. 248). De acuerdo con las conexiones entre Daniel 8 y 9, las setentas semanas están cortadas del periodo más largo de las 2300 tardes y mañanas de Daniel 8:14 y no de ningún otro periodo de dominio gentil ni del resto de la historia. Véase también William H. Shea, “Unity of Daniel” [La unidad de Daniel], en Frank B. Holbrook, ed., Symposium on Daniel [Simposio sobre Daniel] (Washington, D. C.: Biblical Research Institute, 1986), pp. 229 – 230. . Seventy "weeks of years", indicated by the context and use. - The word translated "weeks" in Daniel 9:24 is [sabuim]. The word "sabu" simply denotes the unit of seven, and may designate either a period of seven days or seven years. The meaning must be determined by context and usage. Also in the literature after a period biblical can designate either of seven days or seven years En cuanto a “semana de años”, nótese lo siguiente hallado en escritos judíos: Sobre “por otra semana mas confirmará el pacto con muchos” (Daniel 9: 27), el Midrás Rabá pone: “semana” representa un periodo de siete años. – Lamentitions [Lamentaciones], ed. De Soncino, p. 65, nota 3. Sobre “setenta semanas están determinadas” (vers. 24), el Talmud pone: “Esta profecía fue pronunciada al comienzo de los setentas años de cautividad en Babilonia. Desde la restauración a la segunda destrucción se dice que transcurrieron 420 años, haciendo en total 490, es decir, setentas semanas de años”. – Nazir 32b, ed. de Soncino, p. 118, nota 6. Sobre “por otra semana mas confirmara el pacto con muchos” (vers. 27), el Talmud dice “Una semana” en Dan. Ix significa una semana de años”. – Yoma 54a, ed. de Sonciano, p. 254, nota 6. Sobre “setentas semanas”. – es decir, siete veces setenta años. – J. J. Slotki afirma “La fraseología críptica puede haber sido sugerida por el ciclo de siete años de Lev. XXV. La expresión “semana de años” se da en la Misná (Sanh. v. 1). – Daniel, Ezra, and Nehemiah [Daniel,Esdras y Nehemias], p. 77. Isaac Leeser escribe: “Los autores judíos antiguos pensaban que el segundo templo en pie 420 años, que, con los 70 años de la cautividad babilonia, hacen 490”. – The twenty – four Books of the Holy Scritures [Los veinticuatro libros de las Sagradas Escrituras] (1853), sobre Dan. 9:24, 25, p. 1234, nota 47. Leer también se refiere a Rashí y otros comentaristas que reconocían las “semanas de años” (nota 48). En cuanto a las “setentas y dos semanas” (vers. 25), Slotki dice: “Jerusalén será una ciudad totalmente restaurada un periodo de 434 años”. – Op. cit., p. 78. . Consequently, we are led to conclude, in line with many scholars, whoin Daniel 9:24 - 27 the prophet use "sabu" to designate a period of seven literal years. The following are compelling reasons: a. The word "sabu" occurs six times in Daniel 9:24 - 27. In each case the name is nothing to accompany him to specify what kind of "week" is all about. In the rest of the book of Daniel "sabu" appears only 10:2, 3. In this last reference the meaning is clearly "a period of seven days," that the verses are describing the Daniel fast, three weeks obviously literal. In the Septuagint follows the same pattern in this regard that the Hebrew text. It has "Hebdomas" alone in Daniel 9:24 - 27, but that word is bounded to "days" in Daniel 10: 2, 3. The distinction and purpose are obvious Para una explicación más detallada de “sabu”, véase también William H. Shea, Selected Studies on Prophetic Interpretation [Estudios selectos sobre interpretación profética], ed. rev. (Silver Spring, Maryland: Biblical Research Institute, 1992). . What Happened at the end of the 2300 Days? With the dates established for this period, we may ask: What was to happen at the end of this time period? What was to happen in 1844? Daniel 8:14 says, “Then the sanctuary will be reconsecrated”. The sanctuary referred to this verse is the sanctuary referred to previously in verse 11 and 12 – the heavenly sanctuary. It was the same heavenly sanctuary that the little – horn power figuratively attempted to cast down to earth in the eye of humanity. There have been two rival sanctuaries and two rival priesthoods. There have been two rival high priest who have officiated overs plans. At some point in the history of this struggle, there must come a time for a decision between these two plans and their result. There has to come o time of judgment that will decide between them. This Judgment is what is brought to view in the time period of Daniel 8:14, the 2300 days. The “cleansing” (KJV) or “reconsecration” (NIV) of the sanctuary thus has created in its attempt to establish an earthly substitute for the work of the heavenly sanctuary. Through this judgment it will become evident that all during this struggle the true sanctuary was the one in heaven (compare Heb. 8:2). It will become evident that the true services of the true sanctuary were those located in heaven with Christ, the priestly Prince. The verb the Hebrew text uses to express this manifold restoration is “sadaq”, meaning “to be right or righteous”. In Hebrew this is a very rich, broad word with various words – “cleansed”, “reconsecrated”, “vindicated”, “restored”, “victorious” – which it has been translated. The sanctuary has been defiled symbolically by the little horn; it will be cleansed by this judgment. It has been cast down in terms of symbolic action; it will be restored to heaven again, figuratively. The earthly judgments against the saints have been going against the judgments of the heavenly sanctuary. Now the wrong decisions of earthly courts will be overturned, and the clear judgments of heaven will be made manifest. In all these ways, the sanctuary will be set right. It will be right; it will emerge victorious; it will be vindicated; it will be cleansed of the earthly contamination from which it has suffered. That whole rich and variegated picture will be brought about by a heavenly judgment in which all these aspects will be made manifest. The heavenly judgment occurs at the end of the 2300 days as is affirmed by various line of evidence. First, the situation of problem of Daniel 8: 11 – 13 requires such a judgment to resolve it. Second, the heavenly judgment was shown Daniel in vision in chapter 7:9 – 14, which is in parallel position in that vision with what is found here in Daniel 8:13, 14. An angel announces the coming of the judgment in Daniel 8:14, but it is not shown to the prophet at that point; it is shown to him in vision in Daniel 7:9 – 14. That is one reason these prophecies need to be studies in reverse order – because the announcement of the judgment in Daniel 8 leads logically to the picture of the judgment in Daniel 7 H. Shea William, The abundant life Bible Amplifier A practical Guide to Abundant Christian Living in the Book of Daniel 7 – 12, Pacific Press Publishing Association, Boise, Idaho, 1996, P. 109 – 111. . The investigative judgment Within the whole picture, we reach the culmination of the development of Daniel 8. This is confirmation of the gospel; the pre-Advent judgment is the culmination outcome. The trial is the culmination of the cross, the climax of the good news. The judgment does not contradict the cross and what Christ performed there for us. Therefore is not strange to find a judgment in the scriptures (Acts 17:31), and all his ways are just. If only God was involved, there would be any need to research the history of life of men in this trial, because as our eternal God is sovereign, all-knowing. He knows the end from the beginning. Even before the creation of the world, He knew that man would sin and would need a Savior. As Sovereign God, He also knows precisely those who accept and reject if "great salvation" (Heb. 2:3). The love and justice of God have been challenged by Satan and his minions. And the arch enemy of all righteousness has made God seem unfair. Therefore, God has decided to resolve all doubt forever. It does to the entire universe stripping the annals of sin, its origin and history. Because they are just that "books" do not know. It has not been revealed. But the Scriptures show that, whatever the nature of these records, play a major role. Ellen White, one of his most representatives states the following: Records should be examined to determine who are those who, by repentance from sin and faith in Christ, are entitled to the benefits of expiation for him. The cleansing of the sanctuary therefore involves a work of research, a work of judgment. This work must be done before he comes. Christ to redeem His people, because when it comes, will reward this with him, so you can give the reward to each according to his work was. - Conflict of the Ages, p. 474. Christ as high priest begins his great work of judgment in the research phase. At the conclusion of the investigation, pronounced the judgment of the trial. Then the Judge, Christ descends to implement, or enforce the judgment. Brother is consumed divine judgment final judgment, the redeemed sing the song of Moses and the Lamb (Rev. 15:3, 4). The investigative judgment in the prophecy, and as a symbol and Biblical principle The prophecy of Judgment The court is housed in the sky. - The prophet Daniel described expressively work of judgment: I beheld till the thrones were cast down and sat the Ancient of Days, whose garment was white as snow, and the hair of his head like pure wool: his throne was flaming with fire, and his wheels as burning fire. 10 A fiery stream issued and came forth from before him: thousand thousands served him, and millions of thousands stood before him: the judgment was set, and the books were opened. 11 I beheld then because of the sound of the great words which the horn spake: I beheld even till the beast was slain and his body destroyed and given to the burning flame. 12 was taken away to the beasts, their dominion, but had been extended to some time.13 life I saw in the night visions, and behold with the clouds of heaven there came one like a son of man, which came to the Ancient of days and was presented before him. 14 And he was given dominion and glory and kingdom, that all peoples, nations and languages ​​should serve Him: His dominion is an everlasting dominion, which shall not pass, and his kingdom that which shall not be destroyed (Dan. 7:9 - 14) . This scene brought by the prophet is part of a larger vision in which there are four beasts. These are interpreted by the angel in the sense that they represent four kingdoms, or dominions, had consecutive governed the land until the God of heaven sets up a kingdom populated exclusively by their saints (vs. 17, 18). It is important to note that because the trial depicted in verses 9 -14 occur before the end of time. Other prophetic utterance helps to locate the trial into perspective. An act of judgment is to "the son of man" "dominion, glory and a kingdom, that all peoples, nations and tongues shall serve him" (v. 13, 14). This should take place before the second of the second coming of Christ, because when they come to earth for His saints, is crowned as king (Rev. 14:14; 19: 14 -16) in all the glory of his father and the holy angels, and as the portrait of the scene presented in the Bible, the book of Revelation, no rebellious sinner then dared challenge his rule, but will flee in terror of his face (Rev. 6:15, 16). T. Robinson (Daniel, The Preacher's Homiletic Commentary [Comment preacher's homiletic]) that the trial presented here before the second coming of Christ: We have before us a passage of grandeur and sublimity of cogedoras, the description of a scene of tremendous solemnity. The passage presents the tribunal of God, with the appearance of eyes of angels, and the imposition of doom pronounced much of the human race. Indeed, the judgment is not like the Apoc. XX, the general judgment [...] It is rather the judgment of the fourth beast, or Roman Empire, with its ten horns or kingdoms and, more specifically, the "little horn", whose pride, persecution and blasphemy are the special occasion same [...] Time of Judgment. As already noted, this is not a general judgment at the termination of the kingdom of Christ on earth, or, as the term is commonly understood in the end of the world. It seems rather to be a judgment made within the veil unseen and revealed by its effects and the execution of his sentence. Because this caused by the "arrogant words" the little horn, and followed by the deprivation of their domain, it would seem that already had closed the meeting. However, since the judgment in any way has been executed yet, maybe in session at this time. - Pages 136, 139. The time of Divine judgment. - In the book of Revelation is a key neo probate as to when the investigative judgment. Apoc. 14:6, 7, these two verses are part of a vision presented to the Apostle John, which sees three angels bearing consecutive messages for men. These messages should be proclaimed by human messengers led by God to warn the world of the cataclysmic events finals and prepare men to meet Christ. Again, we have the description of a trial taking place before the second coming of Christ. This trial is described by the expression "the hour of his judgment" [God]. In several New Testament texts we find the expression "the day of judgment" (Matt. 12:36; 2 Pet. 2: 9, 3:7, 1 John 4:17), almost always with the implication that it is time the penalty of sin. The apostle Peter equates "the day of judgment and perdition of ungodly men" (2 Pet. 3:7) to "the Lord's day" in which "the heavens will disappear with a roar and the elements shall melt and burn the earth and the works that are therein shall be burned up. "A trial must take place before the second coming and who is to say the eternal destiny of every human being should be of paramount interest to all mankind. Therefore the time of trial is foretold in prophecy, and that men can be put on notice. The time of trial. - The Bible prophecy that reveals the time of trial is in Daniel 8:14. Try to explain a little summary about the various exegetical problems of Daniel 8 and 9. According to the period of 2300 days of Daniel 8:14 must be interpreted according to the biblical principle that a "day" in prophecy is to be interpreted literally one year: in other words, that the 2300 days are symbolic times. The biblical justification of this equation is found in Ezekiel 4:6 and Numbers 14:34. The 2300 days until the cleansing of the sanctuary, interpreted as years, reach very modern times based on a certain date from antiquity. In this paper we show that the prophetic specifications are satisfied exactly when you start both periods with the decree issued in the seventh year of Artaxerxes Longimanus and enforced by Ezra in 457 BC Therefore, it was predicted that in 1844 comenzase some important event in the divine plan: in the symbolic language of prophecy, "the sanctuary be cleansed" Véase el libro Los Adventistas del Séptima Día responden Preguntas sobre Doctrina, Gema Editores, Mexico, D.F., 2008, Pág. 357 - 361.. The timing of the phase of pre-Advent investigative judgment. The time of the first phase of the universal judgment can be set based on explicit statements in the books of Daniel and Revelation, and on the basis of the relationship the day of atonement and typology with the final judgment. Far as the Apocalypse Raoul Dedere, Fundamentos Biblicos de Nuestra Fe, Mexico, DF, Gema Editores, p. 133. In Revelation the heavenly angelic messenger announced that "the hour of judgment has come" (Rev. 14:7). This "hour of trial" is placed in the apocalyptic end-time. Within the flow of events recapitulated consecutive presented in Revelation, the message of the three angels (v. 6 - 12). The reason for this final appeal of the "everlasting gospel" to all mankind is given a causal subordinate clause, "because (hoti) the hour of His judgment has come." The reference here is a time before the return of Jesus Christ as clearly indicated by Revelation 14:14. "The hour of His judgment" refers to the final period before the return of Jesus Christ in glory. The "hour of trial" before "the time to reap" (verse 15). "The hour to reap" is the time when the harvest is gathered, there must be "the hour of his judgment," a time when making decisions as to who will be meeting at the subsequent harvest "the time to reap." Before they collect the harvest should take place a judgment which decides who enters the professed children of God may be partakers of the harvest and taken to the eternal kingdom. The trial (Krisis) in this end time is the divine judgment in which God the Father is the judge. Judge between those who have remained loyal and those who have apostatized. As this trial before the harvest at the time of the second coming is a pre-Advent judgment, which must be of a researcher to accomplish its purpose. The trial, according to Revelation 14:7, it is now, can not be located or the coming of Christ and after Christ's coming during the millennium. Neither can be placed in the death of Christ on the cross, or the creation, when Adam and Eve fell for the first time in sin. The time as Daniel Ibíd., p. 134 . Daniel 7 to 9 also shows the time of the pre-Advent investigative judgment. Daniel 7 provides a complete view of the flow of history by four consecutive beasts came up from the sea and had four world empires. This description of events on earth is followed by a poetic discourse that goes into the kingdom of heaven and describes the heavenly judgment scene (verses 9, 10, 13, 14, 21, 22). It concludes with the arrival of the eternal kingdom (v. 27). This complete vision of Daniel 7 outlines the course of history from the empire of Babylon (lion, vers. 4) through the empires of Medo-Persia (bear, vers. 5), Grace (leopard vers. 6) and Rome (beast frightening, vers. 7), and the period of the "little horn" (verse 8) until the end of the world (vs. 11, 27), when the kingdom of God will be given to the faithful who are called "saints Most High "(v. 18, 27). After the war the little horn with the saints (v. 8, 21), begins the heavenly judgment (vv. 9, 10, 22). The Ancient of Days sat on his throne (v. 9) surrounded by countless heavenly beings, and "the books were opened" (v. 10). In verses 21 and 22 is presented in an explicitly time-trial with unusual detail: "And I looked, this horn made ​​war with the saints and overpowering them until the Ancient of days, and gave judgment the saints of the Highest: and the time came that the saints possessed the kingdom." This passage provides a temporal progression with three consecutive chronological events separated by an explicit time markers. The first timer is the word "to" (Aramaic 'ad), a temporal preposition. The second timer is the phrase "wine time". These two separate time markers of activity indicated the phrase in Daniel 7:21, 22 as follows: (a) Phase I is the little horn war against the saints of the Most High, (b) Phase II is separated from the phase I of the word "up", indicating that begins a new situation which is separated temporarily from the previous phase, phase II trial is the heavenly by the Ancient of Days "for" (or "pro-"[NIV, LBA]," a "[R95, CAB]) shall wear, (c) phase III is separated from him the previous phase of divine judgment and follows, as indicated by the words" and I get the time, and the saints possessed the kingdom (v. 22) " These three chronological consequences, with specific time markers show that the divine heavenly judgment of the Ancient of days occurring after the little horn war against the saints of the Highest and before the saints of the Most High will receive the eternal kingdom Raoul Dedere, Fundamentos Biblicos de Nuestra Fe, Mexico, DF, Gema Editores, p. 135. Judgment and Salvation The investigative judgment Does it threaten the salvation of those who believe in Jesus Christ? Of course not. True believers live together with Christ, trusting Him as intercessor (Rom. 8:34). Its security is based on the promise that "we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1). Why, then, should be performed before the advent investigative judgment? This judgment is not for the benefit of the Deity. It is primarily for the benefit of the universe, since it refutes the accusations of Satan and provide for the creation does not drop the assurance that God will enter his kingdom only to those who are truly converted. So God opens the books of registration for an impartial inspection (Daniel 7, 9, 10). Human beings belong to one of three classes: (1) The Wicked, who reject the authority of God, (2) true believers, who trust in the merits of Christ by faith live in obedience to the law of God, and (3) those who seem genuine believers but are not. Unfallen beings can easily distinguish those who belong to the first class. But who is a true believer and who is not? Both groups are written in the book of life, containing the names of all who have ever been to serve God (Luke 10:20; Phil. 4:3, Dan 12:1, Rev 21. : 27). Unfallen beings of creation are not omniscient, they can not read the heart. "Therefore, you need a trial - before the second coming of Christ - to separate the true from the false and show the world interested in the justice of God that saves the sincere believer. The issue takes place between God and the universe, not between God and His faithful children. Required to open the registers and the disclosure of the true nature of those who have professed faith and whose names have been entered in the book of life Holbrook, “Light un the Shadows”, p. 34.. The concept of an investigative judgment for all who profess faith in Christ does not contradict the biblical teaching of salvation by faith through grace. Paul knew that one day would be necessary to address the trial. Therefore, expressed a desire to "be found in Him, not having mine own righteousness which is by law, but that is by faith of Christ, the righteousness which is of God by faith" (Phil. 3 : 9). To all who are united with Christ assures salvation. In the final phase of pre-advent judgment, genuine believers who established a saving relationship with Christ, are confirmed before the unfallen universe. Christ, however, can not ensure the salvation of those who profess to be Christians are limited based on the good works that have been made (see Matt. 7:21 - 23). The heavenly records, therefore, are more than tools to separate the genuine from the false believers. They are also the basis for genuine believers to confirm presence of the angels. "Far from robbing the believer of his security in Christ, the doctrine holds. Illustrates and clarifies in his mind the plan of salvation. His penitent heart rejoices to understand the reality of Christ's substitutionary death for their sins, as it foreshadowed the sacrifices of the sanctuary. In addition, their faith projected into the sky to find its meaning in Christ also his faith projected into the sky to find its meaning in a living Christ, the priestly lawyer who dwells in the presence of the holy God " Ibíd., p. 35.. Bibliografía Daniel Bosch. Los Adventistas del Séptimo Dia respondes Preguntas Sobre Doctrinas. Mexico: Gema Editores, 2008. Doukhan, Jacques B. Secretos de Daniel. Bogota, Colombia: Gema Editores, 2008. —. Secretos del Apocalipsis. Un vistaso judío al Apocalipsis. Bogota, Colombia: Apia, 2008. Goldstein, Clifford. Ataque contra el Lugar Santisimo. Una respuesta contundente a recientes ataques contra el el Santuario y Elena G. de White. Mexico, D.F.: Gema Editores, 2005. Holbrook, Frank B. Symposium on Daniel: Introductory and Exegetical Studies . Washinton, D.C.: Review and Herald Publishing Association, 1986. Nuñez, Samuel. The Vision of Daniel 8. Interpretations fram 1700 - 1800. Berrien Springs, MI: Andrews University Prees, 1987. Raoul Dederen. Teologia: Fundamentos Bíblicos de Nuestra Fe Tomo 8. Mexico: Gema Editores , 2008. White, Elena G. de. El Conflicto de los Siglos. Bogota, Colombia: APIA, 2006. 29