A. Forerunners of the Seventh-day Adventist Church In the early nineteenth century, Bible students throughout the world wrote and spoke about the imminence of the Second Coming of Jesus. In-depth study of the prophecies of Daniel and Revelation has led many to conclude that the prophetic periods

D. Position of the Seventh-day Adventist Church In developing their creed, Seventh-day Adventists emphasized the practical teaching of the Bible rather than systematic theology. They paid more attention to some topics, less to others. Historically Seventh-day Adventists

3. The Seventh-day Adventist Position During the 20 centuries after Jesus died on the cross for the sins of the human race, the teaching of sin took on a variety of forms - from complete denial of its reality to indifference to its depravity and deadly grip. IN

E. The Seventh-day Adventist Position In the mid-nineteenth century, this minority view, advocated by clergy and theologians on both sides of the Atlantic Ocean, was accepted by the fledgling Seventh-day Adventist Church for the following reasons: (1) it

G. Position of Seventh-day Adventists Since the entire biblical part is devoted to explaining the Adventist understanding of the resurrection, in this section we will only briefly touch on the history of this doctrine in the Adventist understanding. William Miller’s sermon has already outlined

3. Seventh-day Adventist Contributions to Creationism Seventh-day Adventists made major contributions to twentieth-century creationism. This work was initially led by George Macready Price (1870–1963). Being self-taught in geology, he nevertheless criticized the works of professional

V. Seventh-day Adventist View of Creation Seventh-day Adventists believe that the creation account in Genesis 1 and 2 is a literal and historically accurate account, as was believed by most until the eighteenth century. Genesis describes the mighty works of God in

7. Position of the Seventh-day Adventist Church In 1861, B. F. Snook defended the practice of adult baptism by immersion over the then prevailing practice of infant baptism, relying on linguistic and biblical evidence. He argued that how

3. Within the Seventh-day Adventist Church The Seventh-day Adventist Church is the largest denomination that regularly practices the rite of yogi washing in anticipation of the Lord's Supper. The first recorded instance of foot washing among Adventists was after the Supper.

5. Position of the Seventh-day Adventist Church The Lord's Supper has been an important part of SDA worship since the early days of the movement. This is largely due to the fact that the first members of this Church came from the Baptist, Congregational,

E. Seventh-day Adventist Church From the beginning, Seventh-day Adventists have firmly believed in and embraced the practice of spiritual gifts. Among the followers of William Miller, where the roots of the Seventh-day Adventist Church should be sought, the prophetic gift was manifested in William

E. The Seventh-day Adventist Position Throughout their history, Adventists have placed great importance on marriage and the family. They consider them gifts from God to the human race, along with the seventh day

E. Seventh-day Adventist Interpretations Seventh-day Adventists are also premillennialists, but like most premillennialists of the early nineteenth century, they are not dispensational premillennialists. Adhering to historical understanding

D. Understanding of Seventh-day Adventists Belief in the great cosmic confrontation between God and Satan is characteristic of the Adventist worldview. A brief overview of biblical and church history written from these perspectives was first presented to Sabbatarian Adventists by Helen

In heaven is the sanctuary, the true tabernacle, which the Lord pitched, and not man. There Christ performs His intercessory ministry for us. His ministry gives every believer the opportunity to be saved by accepting His atoning sacrifice that He once made on the cross for us all. After His ascension He became our great High Priest and began His intercessory ministry, symbolized by the office of the High Priest in the holy part of the earthly sanctuary. In 1844, at the end of the prophetic period of 2,300 days, the second and final part of His atoning ministry began, symbolized by the ministry of the high priest in the holy of holies of the earthly sanctuary. At this time, the investigative judgment began in heaven - the first stage of the final removal of all sins, typified by the cleansing of the ancient Jewish sanctuary on the Day of Atonement. In that Old Testament ministry, the sanctuary was symbolically cleansed by the blood of sacrificial animals, but the heavenly sanctuary is cleansed by the perfect sacrifice, which is the blood of Jesus. Thanks to the investigative judgment, the inhabitants of heaven see among those who have died on earth those who have fallen asleep in Christ and are therefore worthy to participate in the first resurrection. At this judgment it also becomes clear who among those still living on earth abides in Christ, keeping God's commandments, believing in Jesus, relying on Him for salvation, and who, therefore, is worthy of life in His eternal Kingdom. This judgment confirms the justice of God in saving those who believe in Jesus. The judgment declares that those who remain faithful to God will enter the Kingdom of Heaven. When this ministry of Christ is completed, the time of testing set aside for people before the Second Coming will also end (Lev. 16; Num. 14:34; Ezek. 4:6; Dan. 7:9-27; 8:13, 14; 9: 1 24-27; 2:16, 16; 9:11-22; :19; 14:6, 7; 20:12;

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The hour of the evening sacrifice is coming. A priest stands in the courtyard of the Jerusalem temple, about to sacrifice a lamb. Just at the moment when he raises his legs to kill the animal, the ground shakes. The priest, frightened, drops the knife and the lamb runs away. Amidst the roar caused by the earthquake, the priest hears a loud crash: an invisible hand is tearing the curtain of the temple from top to bottom.

And on the other side, outside the city, black clouds are gathering over the cross. Christ, the Passover Lamb of God, exclaims: “It is finished!” He dies for the sins of the world.

Thus, the prototype met reality. The very event that temple services had been pointing to for centuries had happened. The Savior made His atoning sacrifice, and since the type “met with reality, the need for rituals that figuratively represented this sacrifice disappeared. This was evidenced by a torn curtain, a dropped knife, and a runaway lamb.

But the story of salvation did not end there. It continues further, beyond the cross. The resurrection and ascension of Jesus draws our attention to the heavenly sanctuary, where He appears to us not as the Lamb, but as the High Priest. The sacrifice has already been made once and for all (see Heb 928) He now makes it possible for all to benefit from the merits of His atoning sacrifice

Heavenly Sanctuary

God commanded Moses to build Him a dwelling to dwell on earth (see Exodus 25 8) - the first sanctuary in which ministry was performed during the time of the first covenant (see Heb 91) At this place people learned the way of salvation After about 400 years in Jerusalem, King Solomon built temple, which replaced the portable tabernacle of Moses After Nebuchadnezzar destroyed this temple, the exiles returning from the Babylonian captivity built a second temple, which was decorated by Herod the Great, but destroyed by the Romans in 70 AD

The New Testament reveals the truth about the New Testament sanctuary, which is in heaven. In it, “at the right hand of the throne of the Majesty,” Christ performs the office of High Priest. This sanctuary is “the true tabernacle, which the Lord pitched, and not man” (Heb. 8 1:2)1 On Mount Sinai Moses was shown a “model,” a miniature copy, or model, of the heavenly sanctuary (see Exodus 25 9, 40) 2 The sanctuary built by Moses is called “the image of the heavenly,” or “the sanctuary, built in the image of the true” (Heb 9 23, 24) Therefore , the earthly sanctuary and its service reveal in a special way the role of the heavenly sanctuary

Throughout Scripture the existence of a heavenly sanctuary or temple is assumed (see Ps 104, Ps 101 20, Mic 1 2, 3) 3 John, the author of the Book of Revelation, saw the heavenly sanctuary in his vision. He called it “the temple of the tabernacle of testimony in heaven” (Rev 15 5 ) and “the temple of God in heaven” (Rev. 11:19). There he saw the objects after which the Holy Place of the earthly sanctuary was made, such as the seven lampstands (Rev. 1:12) and the altar of incense (Rev. 83). ) He also saw there the ark of the covenant, which was similar to the ark in the Holy of Holies of the earthly tabernacle (see Rev. 11:19)

The heavenly altar of incense is in front of God's throne table (see Rev 8:3, 9:13), located in God's heavenly temple (see Rev 4:2, 7:15, 16:17) Therefore, the scene that unfolded in the heavenly throne room (see Dan 7:9, 10), takes place in the heavenly temple, or sanctuary. This explains why final judicial decisions are made in God's temple (see Rev. 15 5-8)

Consequently, Holy Scripture depicts the heavenly sanctuary as a real place (see Heb 8:2), and not as a symbol or abstract concept. The Heavenly Sanctuary—God's Primary Dwelling Place

Serving in the Heavenly Sanctuary

The message of the sanctuary was the message of salvation God used the ministry there to proclaim the gospel (see Heb. 42) The ministry in the earthly sanctuary was a “type” (Greek “parabola” - “parable”) of the present time,” or, in other words, a symbol for those , who lived before the First Coming of Christ (Heb. 99, 10) “By the use of this parable of symbols and rituals, God intended to center the faith of Israel upon the sacrifice and priestly service of the Redeemer of the world, the “Lamb of God,” who shall take away the sin of the world” ( Gal 3 23, John 1 29)"5

The sanctuary depicted the three phases of Christ's ministry: 1) the substitutionary sacrifice for sinners, 2) the mediatorial ministry of Christ as High Priest, 3) the final judgment

Substitutionary sacrifice for sinners. Each sacrifice offered in the sanctuary symbolized the death of Christ for the forgiveness of sin and revealed the truth that “without the shedding of blood there is no forgiveness” (Heb. 922). These sacrifices clearly depicted the following truths

1. God's judgment on sin. Because sin is a deep-seated opposition to everything that is good, pure and true, it cannot be ignored “The wages of sin is death” (Rom 623)

2. Christ's substitutionary death for sinners “We all like sheep have gone astray, and the Lord has laid on Him the sins of us all” (Isaiah 536) “Christ died for our sins, according to the Scriptures” (1 Cor 153)

3. God makes a peace offering. Christ is the One whom God “offered as a propitiation by His blood through faith” (Rom. 3:24, 26) “For He made for us one who knew no sin sacrifice for sin, so that in Him we might be made the righteousness of God" (2 Cor 5:21) Christ the Redeemer took upon Himself the punishment for sin. That is why "Christ was treated as we deserve, so that we could be treated as we deserve He. Condemned for our sins, of which He was not involved, Christ suffered that we might be justified by His righteousness, of which we were not involved. He accepted our death so that we could accept His life. “By His stripes we are healed (Isa. 53:5)”6.

In the earthly sanctuary, sacrifices were made repeatedly. Year after year this parable of redemption, represented in the rites, was told again and again. In contrast, our Lord's real atoning death was accomplished at Calvary once and for all (see Heb. 9:26-28; 10:10-14).

The full price of man's sin was paid for on the cross. The demands of Divine justice were satisfied. From a legal perspective, the world has become entitled to God's favor (see Rom. 5:18). The reconciliation that the sacrifices pointed to was accomplished on the cross. Henceforth the repentant believer can rely on this finished work of our Lord.7

Priest and Intercessor. If sacrifice atoned for sin, then why was a priest needed?

The service performed by the priest spoke of the need for mediation between sinners and the holy God. The mediatorial ministry of the priest reveals the seriousness of sin, which leads to alienation between the sinless God and the sinful creation. “Just as each sacrifice was a symbol of the death of Christ, so each priest was a symbol of Christ himself as the High Priest mediating in the heavenly sanctuary. “For there is one God, and one mediator between God and men, the man Christ Jesus (1 Tim. 2:5).”

1. Mediator and reconciliation. The priest's mediation through the use of blood also indicated reconciliation (see Lev. 4:34). The word reconciliation implies the restoration of peace between two estranged parties. The atoning death of Christ reconciled the world with God. In the same way, His mediation gives everyone the opportunity to benefit from the merits of the Savior’s sinless life and His substitutionary death for sinners. Thus, reconciliation with God becomes the personal property of the believer.

The Levitical ministry depicted the ministry of salvation performed by Christ after His death. Our Great High Priest “sat down at the right hand of the throne of the Majesty in heaven,” becoming “a priest of the sanctuary and of the true tabernacle, which the Lord pitched, and not man” (Heb. 8:1, 2)

The heavenly sanctuary is the great center of the universe, where Christ performs sacred acts for our salvation. He is able to “always save those who come to God through Him, being always alive to make intercession for them” (Hebrews 7:25). This is why we are given permission to “come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Heb. 4-16).

In the earthly sanctuary, the priests performed two different types of ministry, a daily service in the Holy Place, the first room of the sanctuary (see chapter 4 of this book) and an annual service in the Holy of Holies, the second room of the sanctuary; these two types of ministry depicted the ministry of Christ as Priest.

2. Service in the Holy Place. The ministry of the priest in the Holy Place can be characterized as a ministry of intercession, forgiveness, reconciliation and restoration. Performed continuously, this ministry ensured constant access to God through the priest10. It symbolically indicated that the repentant sinner has direct access to God through the priestly ministry of Christ as Advocate and Mediator (see Heb. 2:18; 4:14-16; 7:25; 9:24; 10:19-22 ).

When a repentant sinner came to the sanctuary with a sacrifice, he laid his hands on the head of the innocent animal and confessed his sins. This action symbolically transferred his sin and its punishment to the victim. As a result, he received forgiveness of sin12. The Jewish Encyclopedia says: “The laying of hands on the head of a victim is a common rite by which the substitution and transference of sin is effected upon the victim.” “In every sacrifice there is the idea of ​​substitution: the victim takes the place of the sinner”13

The blood of the sin offering was used as follows: a) the blood was brought into the Holy Place, sprinkled before the inner veil and anointed on the horns of the altar of incense (see Lev. 4:6, 7, 17, 18); b) it was used to anoint the horns of the altar of burnt offering located in the courtyard, without bringing it into the sanctuary (see Lev. 4:25, 30). In the latter case, the priest ate part of the meat of this victim (see.

Lev 6 25, 26, 30) But in both cases, those who offered the sacrifice understood that their sins and responsibility for them were transferred to the sanctuary and laid on the priests14

“When a repentant sinner offered a sin offering and confessed his wrongdoings the sanctuary accepted his guilt and responsibility He left forgiven, confident in God's acceptance. The same thing that happened in the parable happens in reality when a sinner, under the influence of the Holy Spirit in repentance, accepts Christ as his Savior and Lord, Christ takes upon Himself his sins and responsibility The sinner is completely forgiven. Christ is not only the believer’s Surety, but also his Substitute.”15

Both the typical and the actual ministry in the Holy Place are focused primarily on the individual. The ministry of Christ as a priest grants forgiveness to the sinner, reconciling him to God (see Heb 7:25) “For Christ’s sake God has mercy on the repentant sinner, imputes to him the righteous character and obedience of His Son, forgives his sins, and the person's name is written in the Book of Life as one of the children of God (see Eph 4 32, 1 John 192 Cor 521, Rom 3 24, Luke 1020) When a believer abides in Christ, the Lord grants him grace through the Holy Spirit and then the Christian grows spiritually and acquires virtues and qualities of character that reflect the character of God Himself” (see 2 Peter 3 18, Gal 5 22 23) 6

Thus, service in the Holy Place leads to the justification of the believer and his sanctification

Final Judgment The events that take place on the Day of Atonement point to the next three phases in the final judgment of God. These phases are 1) the judgment preceding the Second Coming and the beginning of the millennial kingdom (“investigative judgment”), 2) the judgment during the millennial kingdom, 3) the “execution of the judgment” in end of the thousand year kingdom

1. Service in the Holy of Holies. The second part of the priest's ministry was focused on the sanctuary and concerned with the cleansing of the sanctuary and God's people. This ministry, which was performed only in the Most Holy Place of the sanctuary and which could only be performed by the High Priest, occurred only once a year

Plan of the earthly sanctuary (tabernacle)

To cleanse the sanctuary, two goats were brought into the temple courtyard, one for the Lord, and the other for the scapegoat (Hebrew “azazel”)

By sacrificing a goat for the Lord, the high priest cleansed “the sanctuary (meaning the Holy of Holies), the tabernacle of meeting (the Holy One), and the altar (which stood in the courtyard)” (Lev. 16:20; cf. 16:16-18).

Bringing into the Holy of Holies the blood of a goat for the Lord, which symbolized the blood of Christ, the high priest, directly in the presence of God, sprinkled it directly on the throne of grace - on the lid of the ark containing the Ten Commandments. This was done to satisfy the requirements of the holy Law of God. The action of the high priest symbolically showed what an immeasurably high price Christ had to pay for our sins. It also spoke of God's great desire to be reconciled with His people (cf. 2 Cor. 5:19). The high priest then sprinkled this blood on the altar of incense and the altar of burnt offering, which were sprinkled with blood every day for a year, indicating confessed sins. Thus, the high priest performed the ministry of reconciliation, cleansing the sanctuary and the people (see Lev. 16:16-20,30-33).

Then the high priest, symbolizing Jesus Christ as Mediator, took upon himself the sins that had defiled the sanctuary and transferred them to the living goat, Azazel. Sins accumulated in the sanctuary with the blood of daily sacrifices throughout the year. In this way the sanctuary was cleansed and ready for the next year (see Lev. 16:16-20, 30-33)17. Now the harmony of reconciliation was restored between God and His people.

Thus, the Day of Atonement graphically reflects the judgment process that will put an end to sin. The purification performed on this day “indicated that through the merits of Christ, sin would ultimately be eradicated forever, and the final reconciliation of the universe would be accomplished under the one rule of God.”19

2. Scapegoat, Azael. "Scapegoat" is a translation of the Hebrew word "azazel" found in the Vulgate (lat. "caper emissarius"; A lion. 16:8)20. A careful study of Leviticus 16 reveals that Azazel represents Satan and not Christ, as some believe. “This interpretation is supported by the following arguments: 1) the scapegoat was not slaughtered, and therefore could not be used as a means of obtaining forgiveness, for “without the shedding of blood there is no forgiveness” (Heb. 9:22); 2) before the ritual began over the scapegoat, the sanctuary was completely cleansed with the blood of the goat for the Lord (see Lev. 16:20); 3) the biblical passage speaks of the scapegoat as a creature that is opposed to God (Lev. 16:8 literally says: “One for Yahweh, and the other for Azazel”). Therefore, taking into account all the symbolism of the service in the sanctuary, it is more logical to consider the goat for the Lord as a symbol of Christ, and the scapegoat - Azazel - as a symbol of Satan."21

3. Different phases of the trial. The ritual performed on the scapegoat on the Day of Atonement pointed to the events subsequent to Calvary, to the complete and final resolution of the problem of sin - the eradication of sin and Satan. “All responsibility for sin will be placed on Satan as the instigator and instigator. Satan, his followers and all the effects of sin will be destroyed and thereby removed from the universe. Therefore, the cleansing achieved by judgment will bring the universe into a state of peace and harmony (see Eph. 1:10). Thus the purpose of the second and final phase of Christ's priestly ministry in the heavenly sanctuary will be accomplished."22 This judgment will testify to the final vindication of God before the entire universe23.

The Day of Atonement depicted three phases of the final judgment:

a) the removal of sins from the sanctuary indicates the first phase - the investigative judgment preceding the Second Coming. “This judgment is concerned with examining the lives of those whose names are written in the Book of Life, just as the Day of Atonement focused on removing confessed sins from the sanctuary. Anyone found unworthy will be eliminated. The faith of true believers and their unity with Christ will be testified before the entire universe, and the records of their sins will be blotted out”24;

b) the banishment of the scapegoat into the wilderness symbolizes the thousand-year period during which Satan will be constrained in his actions in this desolate earth. This imprisonment of Satan begins at the Second Coming of Christ and will last a thousand years. At the same time, judgment will take place in heaven—the second phase of the final judgment (see Rev. 20:4; 1 Cor. 6:1-3). At this judgment the cases of the wicked will be tried. The redeemed will understand God's attitude toward sin and sinners who have not accepted the gift of salvation. At this judgment all the questions of the redeemed about God's mercy and justice will be answered (see chapter 27 of this book);

c) the cleansed camp symbolizes the culmination of the third phase of judgment, or execution of the sentence, when the fire will destroy the wicked and cleanse the earth (see Rev. 20:11-15; Matt. 25:31-46; 2 Pet. 3:7-13; see . chapter 27 of this book).

Heavenly Sanctuary in Prophecy

In the foregoing discussions we have concentrated our attention chiefly on the service of the sanctuary, both in type and in reality. Now consider how the sanctuary is foretold in prophecy.

Anointing of the heavenly sanctuary. The prophecy of the 70-week period spoken of in Daniel 9 pointed to the solemn beginning of Christ's priestly ministry in the heavenly sanctuary. One of the last events that took place in the 490-year period was the anointing of the “Holy of Holies” (Heb. “kodesh kodeshim”; Dan. 9:24; see chapter 4 of this book).

At the grand opening of the earthly sanctuary, it was anointed with holy oil to consecrate it to service. Likewise, the anointing of the heavenly sanctuary was to mark its dedication to the intercessory ministry of Christ. From the time of His ascension, which occurred shortly after His death and resurrection (Dan. 9:27),25 Christ began His ministry as our High Priest and Advocate.

Cleansing the heavenly sanctuary. The Epistle to the Hebrews says the following about the cleansing of the heavenly sanctuary: “And almost everything according to the law is cleansed with blood, and without the shedding of blood there is no forgiveness. So, the images of the heavenly (earthly sanctuary) were to be cleansed with these (the blood of animals), but the heavenly things themselves (the heavenly sanctuary) were to be cleansed with these better sacrifices (the precious blood of Christ)” (Heb. 9:22, 23). Many interpreters of the Holy Scriptures have paid attention to this biblical teaching. Henry Alford noted that "heaven they themselves needed cleansing and received it through the atoning blood of Christ."26 B.F. Westcott gave the following interpretation: “It may be said that even the “heavenly,” in so far as it is connected with the conditions of the future life of man, was damaged by the Fall and needed purification.” According to him, only blood

Christ was able to “cleanse the heavenly original - the heavenly sanctuary”27.

Just as the sins of God's people were placed by faith on the sin offering and then symbolically transferred to the earthly sanctuary, so in the New Testament the confessed sins of penitents are laid through faith on Christ.

Just as on the symbolic Day of Judgment the cleansing of the earthly sanctuary was accomplished by the removal of the sins accumulated there, so the heavenly sanctuary is cleansed by the final blotting out of the records of sins placed in the heavenly books. But before these records are completely blotted out, they will be examined to determine who, through repentance and faith in Christ, will be worthy to enter His eternal Kingdom. Therefore, purification implies an investigation or judgment29, which fully reflects the essence of the Day of Atonement as a day of judgment30. This judgment, which confirms the decision regarding the salvation or destruction of everyone, must take place before the Second Coming, because at the Second Coming Christ will return for another purpose - “to render to everyone according to his deeds” (Rev. 22:12). Then the accusations of Satan will be answered (cf. Rev. 12:10).

All who sincerely repented and relied by faith on the blood of Christ’s atoning sacrifice received forgiveness. When their names are called at the judgment and they are found to be clothed in the robe of Christ's righteousness, their sins are blotted out and they are found worthy of eternal life (see Luke 20:35). “He who overcomes,” said Jesus, “shall be clothed in white robes; And I will not blot out his name from the book of life, but I will confess his name before My Father and before His angels” (Rev. 3:5).

The prophet Daniel reveals the essence of this investigative judgment. While the apostate power, symbolized by the little horn, blasphemes and fights against God and His people on earth (see Dan. 7:8, 20, 21, 25), thrones are set up in heaven and God takes the presiding place in final judgment. This judgment takes place in the throne room of the heavenly sanctuary, in the solemn presence of many heavenly witnesses. When the judges sit, the books are opened to signify the beginning of the investigative procedure (see Dan. 7:9,10). The apostate power will not be destroyed until this judgment is completed (see Dan. 7:11)31.

It's time for judgment. The investigative judgment involves both Christ and Heavenly Father. Before returning to earth on the “clouds of heaven,” Christ as the “Son of Man” comes to the “Ancient of Days,” or God the Father, and appears before Him (Dan. 7:13). Since His ascension, Christ has continually served before God as High Priest and our Advocate (see Heb. 7:25). But this time He comes to take over the kingdom (see Dan. 7:14).

1. The doctrine of the priestly ministry of Christ in oblivion. The eighth chapter of the Book of Daniel tells us about the struggle between good and evil and God's final victory. This chapter reveals that between the solemn commencement of Christ's ministry as High Priest and the cleansing of the heavenly sanctuary, some earthly power will endeavor to nullify the ministry of Christ.

In this vision, the ram represents the Medo-Persian Empire (see Dan. 8:2). The two horns of the ram, of which one rose later, clearly indicated two stages in the development of the empire with the dominant role of Persia, which appeared later. According to Daniel's prophecy, this ram—the eastern kingdom—expanded its power "to the west and to the north and to the south" and "was magnified" (Dan. 8:4).

The goat coming from the west symbolized Greece. The great horn, or “her first king,” represented Alexander the Great (Dan. 8:21). Arriving “from the west,” Alexander quickly defeated Persia. A few years after his death, the huge empire he created was divided into “four kingdoms” (Dan. 8:8, 22) under the rule of former military leaders of Alexander the Great: Cassander, Lysimachus, Seleucus, Ptolemy.

“At the end of their kingdom” (Dan. 8:23), in other words, near the end of the divided Greek empire, a “little horn” arose (Dan. 8:9). Some believe that this symbol refers to the reign of Antiochus Epiphanes, a Syrian king who ruled Palestine for a short period of time in the 2nd century BC. Other interpreters, including many reformers, identified this little horn with Rome, both pagan and papal. This last interpretation, in contrast to the others, exactly corresponds to the details that Daniel gives in his prophecy32. Let's note some of them:

A. The authority of the little horn continues from the fall of the Greek Empire until the “end of time” (Dan. 8:17). Only pagan and papal Rome correspond to this long time period.

b There is a parallel between the prophecies of Daniel 2, 7, and 8. The four metals that make up the image (chapter 2) and the four beasts (chapter 7) represent the same world empires: Babylon, Medo-Persia, Greece and Rome. The legs, consisting of iron mixed with clay, and the ten horns of the fourth beast represent the states into which Rome fell apart. These separate states should exist until the Second Coming. Note that both of these prophecies refer to Rome, the empire that replaced Greece and was the last empire. In a divided state it will exist until the Second Coming and the final judgment. The little horn in the Book of Daniel (chapter 8) follows the same pattern. It appears after Greece and will be destroyed supernaturally (see Dan. 8:25; cf. Dan. 2.34)33.

V. In Daniel's prophecy, the ram representing Medo-Persia was "magnified." The goat, representing Greece, “exceeded exceedingly,” and the little horn “exceeded exceedingly” (Dan. 8:4, 8, 9). One of the world's greatest empires, Rome fits this definition.

d. Only Rome expanded its empire to the south (Egypt), to the east (Macedonia and Asia Minor), and to the “beautiful country” (Palestine), as prophesied (see Dan. 8:9).

e. Rome rebelled against the “Prince of armies,” the “Lord of lords” (Dan. 8:11,25), who is none other than Jesus Christ Himself. “The authorities of Rome waged a bitter struggle against Christ, His people and His sanctuary. This description applies to both pagan and papal Rome. If pagan Rome opposed Christ and actually destroyed the temple in Jerusalem, then papal Rome succeeded in consigning to oblivion the ministry of Christ as Priest and Advocate for sinners in the heavenly sanctuary (see Heb. 8:1, 2), replacing it with the ministry of earthly priests. This meant that forgiveness could be obtained through a human intermediary34. This apostate power must have been successful, for the little horn in Daniel's vision, "casting the truth to the earth, did its work and prospered" (Dan. 8:12).

2. A time of restoration, cleansing and judgment. God could not allow the truth of Christ's high priestly ministry to remain in obscurity all the time. Through His faithful servants He revived His work. The Reformation began to rediscover the role of Christ as our Mediator, and this caused a great awakening in Christendom. However, the truth about Christ's ministry in the heavenly sanctuary was to be revealed even more fully.

Diagram of prophecy Dan. 8:14

Daniel's vision shows that at the "end time" Christ's role as High Priest will be especially evident (Dan. 8:17). By this time Christ will begin His special ministry of cleansing and judgment along with His ongoing mediatorial ministry (see Heb. 7:25)35. The vision specifies exactly when Christ is to begin the ministry of this actual Day of Atonement: “At two thousand three hundred evenings and mornings; and then the sanctuary will be cleansed” (Dan. 8:14)36. After this time period, the investigative judgment will also begin as part of the cleansing ministry. Since the vision is of the end time, the sanctuary in question, the Jerusalem temple, cannot be the earthly sanctuary because the earthly sanctuary was destroyed in 70 A.D. Therefore, the prophecy must refer to the New Testament sanctuary in heaven - the place where Christ ministers for our salvation.

What do 2300 days, or “2300 evenings and mornings,” mean in the original Hebrew37? From the 1st chapter of the Book of Genesis it is clear that “evening and morning” are one day. As we have already seen in chapters 4 and 12 of this book, time in prophecy is symbolic, just like prophecy itself: a prophetic day equals a year. Therefore, as many Christians throughout the ages have believed, the 2300 days from the 8th chapter of the Book of the Prophet Daniel mean 2300 literal letzas.

a) Daniel 9 is the key to explaining the 8th chapter. God commissioned the angel Gabriel to explain this vision to Daniel (see Daniel 8:16). But the vision made such a strong impression on Daniel that he fell ill, and Gabriel was forced to interrupt his explanation. In the last verse of chapter 8, Daniel noted, “I was amazed at the vision and did not understand it” (Dan. 8:27).

Because of Daniel's illness, Gabriel delayed his explanation of the time indicated in the vision, the only thing he had not yet explained. Daniel 9 shows that Gabriel returned to complete his task. Therefore, chapters 8 and 9 are connected, with the latter serving as the key to understanding the mystery of the 2300 days39. Appearing to Daniel, Gabriel said, “I have come to proclaim it (the word) to you... therefore, give heed to the word and understand the vision” (Dan. 9:23). Here he returns to the vision of 2300 days. The fact that Gabriel begins his explanation with the prophecy of the 70 weeks is explained by his desire to discover the meaning of the prophetic time of the 8th chapter of the Book of Daniel.

70 weeks, or 490 years, were “decreed” for the Jews and Jerusalem (Dan. 9:24). The original uses the Hebrew verb "hata/s". Although this verb occurs only once in Scripture, its meaning is clear from other Hebrew sources40. The well-known Gesenius Hebrew-English Dictionary states that the exact meaning of this word is “to cut off” or “to separate”41.

In the context of these considerations, Gabriel's explanations reveal a lot. He tells Daniel that 490 years were separated from the long period of 2300 years. According to Gabriel, the starting point for the period of 490 years is the time of the decree “to restore Jerusalem” (Dan. 9:25). This decree was issued in 457 BC, that is, in the seventh year of the reign of King Artaxerxes (see Chapter 4 of this book)42.

The 490 years ended in 34 AD. If we separate 490 years from 2300 years, we are left with 1810 years. Since the prophetic 2300-year period extends an additional 1810 years after AD 34, it ends in 184443.

6) To complete understanding ministry of Christ. At the very beginning of the 19th century, many Christians, including Baptists, Presbyterians, Methodists, Lutherans, Anglicans, Episcopalians, Congregationalists, and Disciples of Christ, began to carefully study the prophecy of the 8th chapter of the Book of Daniel. All of these biblical scholars expected very important events to occur at the end of the 2,300-year period. Based on their own interpretation of the power of the little horn and understanding of the sanctuary, they expected this prophetic period to end with the purification of the Church, the liberation of Palestine and Jerusalem, the return of the Jews, the fall of Turkish Muslim rule, the destruction of the papacy, the restoration of true worship, the beginning of the earthly millennial kingdom, the day of judgment , the cleansing of the earth by fire, or the Second Coming45.

None of these predictions came true, and everyone who believed them was disappointed. However, the severity of their disappointment was directly related to the significance of the expected event. Obviously, the disappointment of those who expected the return of Christ in 1844 caused more suffering than the disappointment of those who expected the return of the Jews to Palestine46.

As a result of disappointment, many abandoned the study of prophecies altogether or abandoned the historical method of interpreting prophecies that led them to such conclusions47. Some, however, continued to study this prophecy and the sanctuary matter with greater earnestness and much prayer, turning their attention to the ministry of Christ in the heavenly sanctuary for their sakes. Their efforts were rewarded with a new and profound understanding of this ministry. They found that the views of the early Church and the Reformation regarding the fulfillment of prophecy in history were worthy of attention. The prophetic time calculations were indeed correct. The period of 2300 years ended in 1844. Their mistake, like that of all other researchers of that time, was in misunderstanding the event that was to occur at the end of this prophetic period. A proper understanding of Christ's ministry in the sanctuary turned their disappointment into hope and joy.

A study of the Bible's doctrine of the sanctuary revealed to them that in 1844 Christ appeared before the "Ancient of Days" and began the final phase of His high priestly ministry in the heavenly sanctuary. This service was symbolically represented by the Day of Atonement. Christ began to cleanse the sanctuary. In Daniel 7, this event is depicted as an investigative judgment preceding the Second Coming.

This new understanding of Christ's ministry in heaven “does not contradict the historical Christian faith. Moreover, this understanding is its logical conclusion and inevitable implementation. It is a manifestation of the last days and the fulfillment of the main prophetic thought of the eternal Gospel... in the final period of its testimony to the world.”49

The Significance of Christ's Ministry in the Heavenly Sanctuary in Light of the Great Controversy

Chapters 7 and 8 of the Book of Daniel shed light on the final outcome of the struggle between God and Satan.

A Vindication of God's Character. Through the "little horn" Satan attempted to challenge the authority of God. By the deeds of this power, the heavenly sanctuary - the center of God's government - was desecrated and trampled under foot. Daniel's vision points to the judgment preceding the Second Coming. At this trial, God confirmed the sentence pronounced on the “little horn”, and therefore on Satan himself. In the light of Calvary, all satanic accusations will be rejected. Everyone will come to a common understanding and recognize that God's judgments are righteous and He is not guilty of sin. His perfect character will shine forth before everyone. The justice of His reign will be reaffirmed, for its essence is love.

Justification God's people. If the court brings condemnation for the apostate power of the “little horn,” then the same court makes a decision “in favor of the saints of the Most High” (see Dan. 7:22, English translation). Indeed, this judgment vindicates before the universe not only God, but also His people. Although the saints of the Most High have been despised and persecuted for centuries for their faith in Christ, this judgment brings justice. Then the promise of Christ will be fulfilled in the life of God’s people: “Whoever confesses Me before men, him will I also confess before My Father who is in heaven” (Matthew 10:32; cf. Luke 12:8,9; Rev. 3:5) .

Judgment and Salvation. Is there any reason to believe that it is at the investigative court that the issue of saving a person will be decided? Not at all. True believers live in union with Christ, relying on Him as their Advocate (see Rom. 8:34). And the confidence is based on the promise that they have “an advocate with the Father, Jesus Christ the righteous” (1 John 2:1).

What then is the meaning of the judgment that will take place before the Second Coming? This judgment is necessary primarily not for God, but for the Universe. After all, he refutes the accusations of Satan and assures the unfallen creation that the Creator will allow only truly converted ones to enter the Heavenly Kingdom. Therefore God opens the Books of Records to impartial examination (Dan. 7:9,10).

All people can be classified into one of three groups: 1) the wicked, who openly reject God's authority; 2) true believers who rely on the merits of Christ and live in obedience to God's Law; 3) formal believers.

It is obvious to the unfallen celestials who openly flout God's authority. But how can we determine who is a true believer and who is not? Both are written in the Book of Life, which contains the names of everyone who has ever joined the service of God (see Luke 10:20; Phil. 4:3; Dan. 12:1; Rev. 21-27). In the Church itself there are true and false believers - “wheat and tares” (Matthew 13:28-30).

Unfallen beings are not omniscient. They cannot know the thoughts of the heart. “Consequently, before the Second Coming of Christ, a trial is necessary to separate the true Christians from the dead and to show before the entire Universe the justice of God, who saves all sincere believers. What needs to be clarified is the relationship between God and the Universe, not between God and His true follower. This requires opening the Books of Records and examining the lives of those who called themselves believers and whose names are written in the Book of Life.”50

Christ described this judgment in His parable of the wedding guests who responded to the generous gospel invitation. Since not all who decide to become Christians are obedient disciples of Christ, the king in the parable comes to look at the guests to find out who has the wedding garment. “Beneath the wedding garment, the parable symbolically represents the pure, unblemished character that true followers of Christ will possess. The church was “given to be clothed in fine linen, clean and bright,” so that it would be “not having spot, or wrinkle, or any such thing” (Rev. 19:8; Eph. 5:27). The fine linen is the righteousness of Christ Himself, His own spotless character, which through faith is imparted to all who accept Christ as their personal Savior.”51 The king carefully examines the guests, and He considers only those who are clothed in the robe of Christ's righteousness to be true believers. Anyone who claims to be a follower of God, but lives in disobedience and is not clothed with the righteousness of Christ, will be blotted out of the Book of Life (see Exodus 32:33).

The idea of ​​an investigative judgment of all who profess faith in Christ does not contradict the biblical teaching of salvation by faith by grace. Paul understood that judgment awaited him, so he desired to “be found in Him, not having my own righteousness, which comes from the law, but that which comes through faith in Christ, the righteousness that is from God by faith” (Phil. 3:9). To all who are in union with Christ, assurance of salvation is given. In the final phase of judgment immediately before the Second Coming, true believers who have been in unity with Jesus Christ will be vindicated before the entire unfallen universe.

However, Christ cannot assure salvation to those who only call themselves Christians on the basis of the good works they have done (see Matt. 7:21-33). Therefore, heavenly records not only make it possible to distinguish true Christians from false ones, but are also the basis for the justification of true Christians before the angels.

“The doctrine of the sanctuary in no way impinges on the Christian’s confidence in the Savior. On the contrary, it instills even greater confidence. It clearly shows and explains to him the plan of salvation. The heart of a Christian, crushed by repentance, realizes the meaning of Christ’s death on the cross for his sins, symbolically represented in sacrifices. Moreover, his faith reaches upward to comprehend the meaning of the sanctuary in service alive Christ, his Priest and Advocate, who dwells in the very presence of the holy God."52

Cooking time. Before Christ's Second Coming, God desires that the message of His high priestly ministry be heard throughout the world. The focus of this message is the everlasting gospel, which must be preached without delay, “for the hour of His (God’s) judgment has come” (Rev. 14:7). This call warns the world that God's judgment is now taking place.

Today we live in the great Day of Atonement. The Israelites were to afflict souls on this day (see Lev. 23:27). Likewise, God calls all His people to sincere repentance. All who wish to keep their names in the Book of Life must restore their relationship with God and others while God's judgment lasts (see Rev. 14:7).

Christ's ministry as High Priest is drawing to a close. The time allotted for the test is running out53. No one knows exactly when the voice of God will sound: “It is finished.” “See,” said Christ, “watch and pray, for you do not know when this time will come” (Mark 13:33).

Although we are living in the crucial time of the great Day of Atonement, we should not be afraid. Jesus Christ, being both Sacrifice and Priest, ministers for us in the heavenly sanctuary. Since we have “a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but who, like us, tempted in all things except sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Heb. 4:14-16).

1 The book of Hebrews describes the true heavenly sanctuary. In Heb. 8:2 the word "sanctuary" is a translation of the Greek ta hagia(plural of the word for holy place). This word is also found in the plural, for example, in Heb. 9:8, 12,24, 25; 10:19; 13:11. Various translations give the impression that Christ ministers only in the Most Holy Place, that is, in the holy place (see KJV, NKJV, MIV, NASB), but not in the entire sanctuary. This is a consequence of the fact that translators see in Greek that hagia strengthened by the plural and therefore translated into singular. However, an analysis of the Greek text of the Septuagint and the works of Josephus shows that the term ta hagia refers to “holy objects” or “holy places”—that is, the entire sanctuary. This is a general term used to designate the entire sanctuary, consisting of the Holy Place and the Most Holy Place.

In the Epistle to the Hebrews ta hagia is used in relation to the sanctuary as a whole, and there is convincing exegetical justification for this in the Epistle itself. For the first time in the Epistle to the Hebrews the term ta hagia found in 8:2 in reference to the “true tabernacle.” From 8:5 it is clear that the word "tabernacle" (osene) refers to the sanctuary as a whole, and this helps to understand that in Heb. 8:2 term ta hagia should signify the heavenly sanctuary as a whole. There is no reason to translate the term ta, found in the Epistle to the Hebrews. hagia, which is plural, as the Holy of Holies. In most cases, the context suggests that the best translation of ta hagia is “sanctuary” (“Christ and His High Priestly Ministry,” Ministry, October 1980, p. 49).

Exploring questions about the earthly sanctuary and the term ta hagia, Adventist pioneers concluded that the heavenly sanctuary also had two compartments. This understanding was the beginning of the development of their sanctuary doctrine (Damsteegt, “The Historical Development of the Sanctuary Doctrine in Early Adventist Thought” (unpublished manuscript, Biblical Research Institute of the General Conference of Seventh-day Adventists, 1983], cf. E. White, Great fight, s. 413-415,423-432).

2 See The SDA Biblical Commentary, rev. ed., Ellen G. White Comments, vol. 6, p. 1082.

3 The Hebrew scriptures indicate that some rabbis also believed in the existence of a heavenly sanctuary. Commenting on Ref. 15:17, one rabbi said: “The [location of the earthly] sanctuary corresponds to the [location of] the heavenly sanctuary, and the [location of] the ark in the earthly sanctuary indicates where the heavenly throne is.” (Midrach Rabbah. Numbers, repr. ed. , vol. 1, chap. 4, sec. 13, p. 110). (Brackets are based on the original). Another rabbi, quoted in the Babylonian Talmud, spoke of a “heavenly and earthly temple” (Sannedrin, 99b, 1. Epstein, ed.). Another rabbi commented: “There is general agreement that the sanctuary on earth is an exact copy of the sanctuary in heaven” (Leon Nemoy, ed. The Midrash on Psalms, trans by William G Braude INew Haven Conn Yale University Press, 1959] Psalm 30, sec l,p 386)

4 Hebrews describes the real heavenly sanctuary “The reality of the heavenly sanctuary is emphasized by the adjective “true” in Hebrews 8 2 The heavenly sanctuary is the “true” sanctuary, that is, more “real” than the earthly Greek term used here and in Hebrews 9 24, where it also refers to heavenly reality - this word aletinos This Greek adjective means "true" as opposed to merely "apparent" Considering the difference between this adjective and the adjective alethes, which means "true" as opposed to "false", we see that aletinos, used twice in reference to the heavenly sanctuary, definitely indicates the existence of a real sanctuary in heaven. Since God is called "true" in John 17 3 and Paul in 1 Thessalonians 1 9 (in both cases the word is used aletinos), then the other things named by this adjective are as real as God. Since the heavenly sanctuary is connected with the existence of God, it is as real as God is real" (Hasel, "Christ's Atoning Ministry in Heaven", Ministry, January 1976, special insert, p 21c)

5 Holbrook, "Sanctuary of Salvation", Ministry, January 1983, p 14

6 E White, Desire of ages from 25

7 Holbrook, "Light in the Shadows", Journal of Adventist Education, October-November 1983, p 27 8 Ibid., p. 28

9 “Just as the ministry of Christ was divided into two great parts, each covering a certain period of time, and having a certain place assigned to it in the heavenly sanctuary, so the typical ministry consisted of two parts, the daily and the yearly services, to which different offices were assigned in the tabernacle.” (E White, Patriarchs and prophets, with 357)

10 In the morning and evening sacrifices performed daily, the priest figuratively represents all the people

11 The father of the family represented his wife and children, who did not offer sacrifices

12 See Angel M Rodriguez, “Sacrificial Substitution and the Old Testament Sacrifices,” in Sanctuary and the Atonement, pp. 134-156, A M Rodriguez, "Transfer of Sin in Leviticus", in 70 Weeks, Leultlcus and the Nature of Prophecy, ed F In Holbrook (Washington, DC Biblical Research Institute of the General Conference of Seventh-day Adventists, 1986), pp. 169-197

13 "Atonement, Day of" in The Jewish Encyclopedia, ed Isidore Singer (New York Funk and Wagnalls Co, 1903), p 286 See also Hasel, “Studies in Biblical Atonement I Continual Sacrifice, Deflation//Cleansmg and Sanctuary-, in Sanctuary and the Atonement, pp 97-99

14 Hasel, “Studies in Biblical Atonement I,” pp. 99-107, Alberto R Treiyer, “The Day of Atonement as Related to the Contamination and Purification of the Sanctuary,” 70 Weeks, Leviticus, Nature of Prophecy, p 253

15 Holbrook, "Light in the Shadows", p 27

16 Ibid., p. 29

17 See Hasel, “Studies in Biblical Atonement II The Day of Atonement,” in

Sanctuary and Atonement pp 115-125

18 Cp Hasel "The Little Horn, the Saints, and the Sanctuary in Daniel 8", in Sanctuary and Atonement, pp. 296, 207, Treiyer, “Day of Atonement,” pp. 252 253

19 Holbrook, .Light in the Shadows-, p 29

20 Cp. "Azazel" SDA Bible Dictionary, rev ed, p 102

21 Holbrook, “Sanctuary of Salvation,” p 16 Throughout the ages, Bible students have come to similar conclusions. In the Septuagint, the term azazel translated by the Greek word apopompaios, which was the name of the evil deity. Hebrew writers and the fathers of the early Christian Church treated him as the devil (SDA Encycolopedia, rev ed , pp 1291,1292) Interpreters of the 19th-20th centuries with similar views include S M Zwemer, William Milligan, James Hastings and William Smith - from the Presbyterian Church, I W Hengstenberg, Elmer Flack and H K Allman - from the Lutheran Church, William Jencks, Charles Beecher and F N P'Laubet from the Congregational Church, John McLintock and James Strong from the Methodist Church, James Gray from the Reformed Episcopal Church, JB Roterhon from the Church of the Disciples of Christ and George Barton — from the Society of Friends Many other commentators have expressed similar views (Questions on Doctrine, pp 394, 395)

If Azazel symbolically represents Satan, how can Scripture (see Lev 1610) view him in connection with the atonement? Just as the high priest, after the cleansing of the sanctuary, laid the sins on Azazel, who was forever led away from the people of God, so Christ, after the cleansing of the heavenly sanctuary, will lay the confessed and forgiven sins of His people on Satan, who will then be forever removed from the saved “It is no coincidence that the final event of the dramatic God's struggle against sin will be the placing on Satan of all sins and misdeeds, because through his fault they brought so much tor to the redeemed by the Blood of Christ. Thus, the work is completed, the drama is over. Only when Satan, the instigator of every sin, is forever destroyed, can it will definitely be said that sin is forever removed from the Universe, which belongs to God. Only in this sense is the scapegoat involved in “redemption” (Lev 16:10) When the righteous obtain salvation, the wicked will be destroyed along with Satan. After this, the Universe will return to a state of perfect harmony, as it was originally, before sin entered the world" ( The SDA Bible Commentary rev ed.vot l,p 778)

22 Holbrook, “Sanctuary of Salvation”, p 16

23 Treiyer, "Day of Atonement", p 245

24 Holbrook, “Light in the Shadows” p 30

25 See chapter 4 of this book

26 Henry Alfred The Greek Testament 3rd ed (London Deighton Bell and Co, 1864), vol 4, p 179

27V F Westcott, Epistle to the Hebrews, p 272.271

28 Confessed sins laid upon Christ are “actually carried into the heavenly sanctuary” (E White, The Great Controversy, p. 421)

29 This judgment applies to the followers of God who have publicly declared their profession “In the typical service, only those who had previously come to God in confession and repentance, and whose sins through the blood of the sin offering were figuratively transferred into the sanctuary, took part in the great day of atonement So in the great day of final atonement and investigative judgment, only the cases of those who belong to the people of God will be considered. The judgment of the wicked is a separate event that will take place later “For it is time for judgment to begin at the house of God; if first from us will begin, then what is the end of those who do not obey the gospel of God?” (1 Peter 417). (also, from 480)

30 According to Jewish tradition, the day of Yom Kippur is depicted as the day of judgment, when God sits on His throne and judges the world. The books of records are opened, all people appear before Him, and the fate of everyone is decided See “Atonement, Day of” , The Jewish Encyclopedia, Morns Silverman, comp and ed. High Holy Day Prayer Book(Hartford, Conn Prayer Book Press, 1951), pp. 147,164 Yom Kippur brings comfort and confidence to believers, for “on this day the fearful anticipation of the coming judgment is finally replaced by the confidence that God will not condemn, but will forgive all those who came to Him in repentance and humility" (William W Simpson, Jewish Prayer and Worship pp 57.58)

31 CM Arthur J Ferch, “The Judgment Scene in Daniel 7,” in Sanctuary and Atonement, pp 163-166,169

32 On the problems associated with interpreting the identity of Antiochus in the Book of Daniel, see W H Shea, Selected Studies on Prophetic lnterpetatlon,pp 25-55

33 Shea, “Unity of Daniel,” in Symposium on Daniel ed F In Holbrook (Washington, DC Biblical Research Institute of the General Conference of Seventh-day Adventists, 1986), pp. 165-219

34 "The Amazing Prophecies of Daniel and Revelation", These Times, April 1979, p 18 See also Maxwell, God Cares, vol l.pp 166-173, and chapter 13 of this book

35 During the service in the earthly sanctuary on the Day of Atonement, the high priest entered the Holy of Holies, ending his ministry in the first room. “Therefore, when Christ entered into the Holy of Holies to fulfill the last part of His atoning ministry, He ceased serving in the first room. But when the ministry was ended in the first section, it began in the second. So Christ finished only part of His mediatorial ministry and began another part, still begging the Father to impute to repentant sinners the merits of His shed Blood" (E White, Great Challenge, from 428,429)

36 English Bible translations such as the King James Version (KJV) and the Living King James Version (NKJV) convey the meaning of the Hebrew word nitzdak the expression “will be cleansed.” The New American Bible (NAB) translates the term in a similar way. The word "purified" is also found in the earliest English translations of the Bible, such as the Bishop's Bible (1566), the Geneva Bible (1560), Taverner" (1551), The Big Bible. (1539), Matthew's Bible (1537), Coverdale's Bible (1537) and Wycliffe's Bible (1382). This translation originates in the Latin Vulgate text, where the term “mundabitur” appears (“ purified"), and has its roots in the early Greek translations of the Old Testament - the Septuagint and Theodotion's translation, which use the Greek word " kataristesetai"("will be cleared.)

Most modern translations move away from the traditional translation. Since the word nitzdak comes from the verb root tzadak, which has many meanings (e.g., “to do righteously,” “to be righteous,” “to be justified,” “to be justified”), there is a noticeable tendency in these translations to translate the word tzadak as “restored to its original state. Poetic parallelism in the Old Testament provides evidence that tzadak is a synonym for taher -“to be pure, purified” (Job 4:17, 17:9), the word zakah is “to be pure. (Job 15 14, 25 4), as well as the word boron - “purity” (Ps 1721) “Into the field of semantics of the word nitzdak includes meanings such as “to cleanse, to justify, to vindicate, to restore.” However this Hebrew term is translated into modern languages, the “cleansing” of the sanctuary includes both literal cleansing and justification and restoration. (G. Hasel, “The Little Horn, the Heavenly Sanctuary, and the End of Time,” a study of Dan 89-14. in the book The depths of prophecies v. 2 Zaoksky Source of Life, 1998, p. 186 See also pp. 181-190, Hasel, “The Little Horn, the Saints, and the Sanctuary in Daniel 8,” in Sanctuary and “Atonement, pp 203 208, Niels-Enk Andreasen, "Translation of Nisdaq/Kathansthesetai in Daniel 8 14", in Sumposium on Daniel pp 475-496, Maxwell, God Cares, vol l,p 175; "Christ and His High Priestly Ministry". Ministry, October 1980, pp 34, 35

37 Some have believed that “2300 evenings and mornings” are only AND 50 literal days, but this contradicts the common usage of the expression “evenings and mornings” among Jews. Karl Keil, editor of the Keil and Dehtzsch Commentary, wrote “When Jews want separate the day and night that make up the day, they pronounce the number twice. For example, they say forty days and forty nights (Gen 74,12, Ex 24 18, ZKi 19 8), three days and three nights (Jonah 2 1, Mt 1240 ) They never say eighty days and nights or six days and nights if they mean forty days or three days. The Jewish reader could not even imagine that the period of 2300 evenings and mornings means N 50 days, since during Creation it was evening and morning meant not half, but the whole day... Therefore, we must understand that we are talking about 2300 full days (S. F Keil, Biblical Commentary on the Book of Daniel, trans M G Easton, in C F Keil and F Delitzsch, Biblical Commentary on the Old Testament(Grand Rapids Wm In Eerdmans, 1959] vol 25, pp 303,304) For further evidence see Hasel, "Sanctuary of Daniel 8", in Sanctuary and Atonement, p 195, Hasel, "The Little Horn, the Heavenly Sanctuary and the Time of the End", in Symposium on Daniel, pp 430-433, Siegfried J Schwantes, "Ereb Boqer of Daniel 8 14 Re Examined" in Sumposium on Daniel pp 462-474), Maxwell, God Cares vo! l,p 174

38 Froom, Prophetic Faith of Our Fathers vo! 2,p 985, vol 3,pp 252 743, vol 4, pp 397,404 On the principle of equality of the prophetic day to the earthly year, see The depths of prophecies t 1, p 58-114

39 See Hasel, “Sanctuary in Daniel 8” in Sanctuary and Atonement, pp 196,197, Shea, "Unity of Daniel", in Symposium on Daniel, pp 220-230

40 An analysis of Jewish sources such as the Mishnah shows that although the word hatak can mean “defined,” but a more general meaning is “cut off” (Shea, “The relationship Between the Prophecies of Daniel 8 and Daniel 9,” in Sanctuary and Atonement, p 242)

41 Gesenius, Heberew and Chaldee Lexicon to the Old Testament Scripture, trans Samuel P Tregelles (Grand Rapids W In Eerdmans, reprint ed, 1950), p 314

42 C. M. Ferch, “Commencement Date for the Seventy Week Prophecy-, in 70 Weeks, Leviticus, and the Nature of Prophecy, pp 64-74

43 From Daniel 8 it is clear that 2300 days constitutes a very long period of time, equal to many years. The question is asked, “How long does this extend?” vision?"(Dan 813) This is the same vision as in verses 1, 2 of this chapter. So, when someone asks the angel, “How long does the vision last?”, he means a period of time, the beginning of which was represented by the first beast, and the end which coincides with the "end of time - (Dan 817:19) The fact that the answer to the question is 2300 evenings and mornings helps to understand with greater clarity that this prophetic period must cover the period from the Medo-Persian kingdom to the end of time. Therefore, the evenings and the mornings represent the years

44 Wed Damsteegt, Foundations of the Seventh Day Adventist Message and Mission, pp. 14,15, Froom, Prophetic Faith of Our Fathers, vol 4

45 Fmom, Prophetic Faith of Our Fathers, vol 4, p 404

46 CM Francis D Nichol, The Midnight Cry ( Washington, D. Review and Herald, 1944)

47CM Froom, Prophetic Faith of Our Fathers, vol. 1-4, Damsteegt, Foundations of the Seventh day Adventist Message and Mission, pp 16-20

48 CM Damsteegt, Foundations of the Seventh-day Adventist Message and Mission. pp 10З-146, E White, Great Controversy from 423-432

49 Froom Movement of Destiny, p543

50 Holbrook, "Light in the Shadows", p 34

51 E. White, Christ's Object Lessons from 310

52 Holbrook, “Light in the Shadows,” p 35

53 The time of trial will end when it is no longer possible to repent. The time of trial for an individual can end in one of three cases: 1) at his death, 2) when an unforgivable sin is committed (Matt 1231.32, Luke 1210), 3) when the time the trial will end for all immediately before the Second Coming As long as Christ fulfills His ministry as High Priest and Mediator between God and man, we can accept the gift of grace. “No judgment can be carried out without mercy until the high priestly work of Christ is completed. But when the seven last plagues are poured out, mercy will be sought in vain (see Rev. 14 10, 15 1) Therefore, they will be poured out after Christ has completed His mediatorial ministry and the time of trial will be over" (O Smith, in SDA Encyclopedia, rev ed.p 1152)

The Adventist sect arose in the United States of America in the first half of the 19th century. The founder of one of the first sectarian communities was a certain Rachel Preston, who without any criticism accepted the teachings of preacher Miller, who predicted the end in 1843. Those who expected the onset of a universal cataclysm began to call each other “Adventists,” from the Latin “adventus,” which literally means “coming.”

On the day appointed by Miller, as one would expect, the coming of the Savior did not take place. Preacher Miller, without hesitating for too long, announced that an unfortunate error had crept into his calculations, after which he confidently moved the date to next year. When the next time the Adventists’ expectations were not met, many adherents of the new moved away from the sect.

Among those who remained faithful to the sect, R. Preston especially stood out for her activity. She organized a significant community of Adventists, with whom she began to await the imminent and imminent second coming of Christ. One of the fundamental differences between the teachings of Adventists and Christianity was the celebration not of Saturday, but of Sunday, that is, the seventh day of the week.

Why is the Adventist sect dangerous?

Seventh-day Adventists call their religious organization "Church", but upon closer examination they are not Christians at all. They differ from adherents of the canonical Bible by a number of well-learned misconceptions, which they accept as immutable truths.

Adventist teaching states that the human soul is mortal and will remain in a dead body until its resurrection. Adventists also question other aspects of Christianity. In particular, sectarians completely deny the very fact of the existence of hell and the idea of ​​eternal retribution for sins.

Converts are strongly convinced that true faith can only be found in this religious community, and salvation will be granted only to those who unquestioningly follow the teachings of Adventists. All these points give orthodox Christians reasons to consider the teachings and views of Adventists to be false and leading away from true Christian values.

It should also be remembered that the Seventh-day Adventist sect is essentially still a foreign organization and has nothing in common with the cultural traditions of Orthodoxy. Wittingly or unwittingly, Adventists are implanting false spiritual values ​​and moral traditions in Russia, depriving gullible parishioners of guidelines.

Representatives of the Orthodox Church have repeatedly drawn attention to the fact that the activities of Adventists sometimes offend the feelings of believers of other faiths. Sectarians make offensive attacks against those who hold different religious views. The activities of Adventists are also dangerous because they confuse the minds of people, preventing them from following the generally accepted canons of the Christian faith.