William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller tsa nws zaj lus cev Vajtswv lus raws li lub qauv ntawm ob lub hwjchim ua kom puam tsuaj, uas nws tau txheeb kom raug tias yog Loos txheej dab mlom thiab Loos papal.

“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

“William Miller, thaum siv nws txoj kev txhais Vajluskub, pom nyob hauv ntau nqe lus hais txog hnub kawg ib lub ntsiab rov tshwm dua txog kev sib cav sib ceg ntawm Vajtswv haiv neeg thiab lawv cov yeeb ncuab. Hauv nws txoj kev tshuaj xyuas txog cov hwjchim tsim txom Vajtswv haiv neeg thoob plaws txhua tiam neeg, nws tsim tau lub tswv yim hais txog ob yam kev qias vuab tsuab, uas nws txhais tias yog kev pe dab pe mlom (yam kev qias vuab tsuab thawj) ua cim rau lub zog tsim txom sab nraud ntawm pawg ntseeg, thiab txoj kev kav ntawm vajlugkub thawjcoj (yam kev qias vuab tsuab thib ob) sawv cev rau lub hwjchim tsim txom nyob hauv pawg ntseeg. Nws yog tus qauv ntsiab ntawm ob yam kev qias vuab tsuab no uas qhia tus cwj pwm rau feem coob ntawm nws cov kev txhais lus faj lem tom qab no.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Cov neeg kws kev ntseeg ntawm Adventism lees paub qhov tseeb tias Miller lub txheej txheem ntawm kev siv tej lus faj lem yog ob lub hwj chim uas ua kom puam tsuaj, yog paganism thiab papalism, txawm yog lawv tsuas saib nws ua ib qho kev tshuaj ntsuam txog keeb kwm ntawm cov Millerites xwb, tsis yog ua qhov tseeb uas Vajtswv tau muab rau nws.

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

“Vajtswv tau xa Nws tus timtswv mus kov ib tug neeg ua liaj ua teb lub siab, tus uas tsis tau ntseeg Vajlugkub, kom coj nws mus nrhiav cov lus faj lem. Vajtswv cov timtswv tau rov mus xyuas tus uas raug xaiv ntawd ntau zaus, kom coj nws lub siab thiab qhib cov lus faj lem uas ib txwm tsaus nti rau Vajtswv haiv neeg txoj kev totaub. Qhov pib ntawm txoj saw hlau ntawm qhov tseeb tau raug muab rau nws, thiab nws raug coj mus nrhiav ib txuas tom qab ib txuas, mus txog thaum nws ntsia Vajtswv Txojlus nrog kev xav tsis thoob thiab kev qhuas. Nws pom muaj ib txoj saw hlau ntawm qhov tseeb uas zoo tiav lawm nyob ntawd. Txojlus ntawd, uas nws tau suav hais tias tsis yog los ntawm Vajtswv tshoov siab, nim no qhib tawm ua ntej nws lub zeem muag hauv nws txoj kev zoo nkauj thiab hwjchim ci ntsa iab. Nws pom tias ib feem ntawm Vajlugkub piav qhia ib feem ntxiv, thiab thaum ib nqe kaw rau nws txoj kev totaub, nws pom nyob rau lwm qhov ntawm Txojlus yam uas piav qhia nws. Nws saib Vajtswv Txojlus dawb huv nrog kev xyiv fab thiab nrog txoj kev hwm tob tshaj plaws thiab kev ntshai dawb huv.” Early Writings, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Nws tus tim tswv” raug Qhia ncaj qha tias yog Gabriel los ntawm Muam White.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

“Tus timtswv tej lus hais tias, ‘Kuv yog Kabliyees, tus uas sawv ntawm Vajtswv lub xub ntiag,’ qhia tias nws tuav ib txoj hauj lwm muaj koob meej siab hauv tej tsev hais plaub saum ntuj ceeb tsheej. Thaum nws los nqa ib zaj lus rau Daniyee, nws hais tias, ‘Tsis muaj leej twg uas nrog nraim kuv hauv tej xwm no, tsuas yog Mikha-ee [Khetos] nej tus Tub Vaj Ntxwv xwb.’ Daniel 10:21. Hais txog Kabliyees, tus Cawm Seej tau hais hauv Phau Tshwm Sim tias, ‘Nws txib Nws tus timtswv mus qhia nws rau Nws tus tub qhe Yauhas los ntawm tej cim.’ Revelation 1:1. Thiab tus timtswv ntawd tau tshaj rau Yauhas tias, ‘Kuv yog ib tug qhev nrog koj thiab nrog koj cov kwv tij cov yaj saub.’ Revelation 22:9, R.V. Ib txoj kev xav uas txaus xav tsis thoob kawg nkaus—tus timtswv uas sawv ze tshaj plaws tom ntej hauv koob meej rau Vajtswv Leej Tub yog tus uas raug xaiv los qhib Vajtswv tej hom phiaj rau neeg txhaum.” The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Qhov no yog ib txoj kev xav uas txaus qhuas kawg nkaus—hais tias tus tim tswv uas sawv tom ntej tshaj plaws hauv lub meej mom tom qab Leej Tub ntawm Vajtswv yog tus uas raug xaiv los qhib Vajtswv tej kev npaj tseg” rau William Miller lub siab kom to taub. Tsis yog Gabriel xwb, tiam sis cov tim tswv coob leej tau coj nws txoj kev nkag siab txog tej lus faj lem “uas ib txwm tsaus ntuj nti rau Vajtswv haiv neeg.” Gabriel thiab lwm cov tim tswv tau coj Miller mus raws phau Vajlugkub ib ntus zuj zus txij Chiv Keeb mus ntxiv. Yog li ntawd nws thiaj raug coj mus txog rau zaj lus faj lem hais txog lub sij hawm ntev tshaj plaws hauv phau Vajlugkub, uas yog “xya lub sij hawm” (ob txhiab tsib puas nees nkaum xyoo) hauv Leviticus nees nkaum rau, ua ntej ntev nws thiaj raug coj mus rau ob txhiab peb puas hnub hauv Daniel tshooj yim nqe kaum plaub.

“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

“Kuv thiaj li muab kuv tus kheej fij rau kev thov Vajtswv thiab rau kev nyeem Vajtswv Txojlus. Kuv txiav txim siab yuav tso tseg txhua yam kev xav uas kuv twb muaj lawm ua ntej, kom muab Vajlugkub piv nrog Vajlugkub kom zoo kawg nkaus, thiab mus nrhiav kawm nws raws li ib txoj kev tsis tu ncua thiab muaj txuj kevcai. Kuv pib ntawm Chiv Keeb, thiab nyeem nqe dhau nqe, tsis maj mus sai dua li qhov uas lub ntsiab ntawm ntau nqe ntawd raug qhib tawm kom meej, kom kuv dim ntawm txhua yam kev nyuaj siab hais txog ib qho kev paub tob zais lossis tej kev tsis sib haum. Thaum twg kuv pom ib yam twg tsis meej, txoj kev uas kuv ua yog muab nws piv nrog txhua nqe uas muaj feem xyuam; thiab nrog CRUDEN pab, kuv tshuaj xyuas txhua nqe Vajlugkub uas muaj ib lo lus tseem ceeb twg uas nyob hauv ib feem uas tsis meej ntawd. Ces, thaum cia txhua lo lus muaj nws txoj kev cuam tshuam uas tsim nyog rau lub ntsiab ntawm nqe ntawd, yog kuv txoj kev to taub txog nws sib haum nrog txhua nqe uas muaj feem xyuam hauv phau Vajlugkub, ces nws tsis ua ib qho teeb meem ntxiv lawm. Ua li no kuv thiaj li mus kawm Vajlugkub, hauv kuv thawj zaug nyeem nws, tau kwv yees li ob xyoos, thiab kuv txaus siab tag nrho tias Vajlugkub yog tus txhais nws tus kheej. Kuv pom tias los ntawm kev muab Vajlugkub piv nrog keeb kwm, txhua lo lus faj lem, raws li qhov uas lawv twb tau tiav lawd, yeej tau tiav raws nraim li litelalees; tias txhua yam duab piv txwv, lus piv txwv, lus qhuab qhia ua piv txwv, lus zoo sib xws, thiab lwm yam nyob hauv Vajlugkub, tej ntawd yog raug piav qhia nyob hauv lawv qhov txuas ze tam sim ntawd, lossis cov lus uas lawv raug hais tawm raug txhais tseg nyob rau lwm feem ntawm Txojlus, thiab thaum raug piav qhia li ntawd lawm, ces yuav tsum to taub lawv raws nraim li litelalees raws li qhov kev piav ntawd. Li no kuv thiaj txaus siab tias phau Vajlugkub yog ib txheej txheem ntawm tej qhov tseeb uas raug tshwm tawm, muab hais meej thiab yooj yim heev, uas “tus neeg taug kev, txawm yog neeg ruam los, kuj tsis tas yuav yuam kev hauv nws.’ …”

“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

“Los ntawm kev kawm Vajluskub ntxiv mus, kuv thiaj xaus lus tias xya lub sij hawm ntawm haiv Gentile txoj kev kav loj yuav tsum pib thaum cov Yudais tseg tsis ua ib haiv neeg ywj pheej lawm thaum lub sijhawm Manaxes raug coj mus nyob txim teb chaws, uas cov kws teev keeb hnub nyoog uas muaj npe tshaj tau muab teem rau xyoo B. C. 677; tias 2300 hnub tau pib nrog xya caum lub limtiam, uas cov kws teev keeb hnub nyoog uas muaj npe tshaj tau muab hnub tim pib rau xyoo B. C. 457; thiab tias 1335 hnub uas pib nrog kev muab tshem tawm txoj kev fij niaj hnub, thiab kev tsa tus abomination uas ua kom puam tsuaj, Daniel tshooj xya nqe kaum ib, yuav tsum raug xam hnub tim pib txij thaum txoj kev kav loj ntawm Papal raug tsa tsa, tom qab kev muab tshem tawm tej kev qias vuab tsuab pagan, thiab qhov ntawd, raws li cov kws sau keeb kwm uas zoo tshaj uas kuv tau mus nrhiav sab laj, yuav tsum raug teev hnub tim pib kwv yees li ntawm A. D. 508. Thaum xam tag nrho tej lub sijhawm yaj saub no txij ntawm ntau hnub tim uas cov kws teev keeb hnub nyoog uas muaj npe tshaj tau muab rau tej xwm txheej uas pom tseeb tias yuav tsum muab xam txij ntawm ntawd los, lawv txhua tus yuav xaus ua ke, kwv yees li ntawm A. D. 1843. Yog li ntawd, xyoo 1818, thaum kawg ntawm kuv ob xyoos kev kawm Vajluskub, kuv thiaj raug coj los txog rau qhov xaus lus uas hnyav thiab dawb huv no, tias nyob rau hauv kwv yees nees nkaum tsib xyoos txij lub sijhawm ntawd mus txhua yam haujlwm ntawm peb lub xeev tam sim no yuav raug muab sau kaw xaus lawm…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Txoj cai ntawm thawj qhov uas raug hais tseg tsa kom pom tias thawj yam uas raug hais tseg yog yam tseem ceeb tshaj plaws, thiab thawj yam uas raug hais tseg hauv Tshwm Sim tshooj ib nqe ib yog txheej txheem kev sib txuas lus uas Leej Txiv siv thaum Nws muab ib txoj xov rau Yexus, uas tom qab ntawd muab rau Nws tus tim tswv, uas ces muab rau ib tug yaj saub uas mam sau nws tawm thiab xa mus rau cov pawg ntseeg. Thaum Adventism tsis lees txais tes haujlwm thiab tej yam uas William Miller nrhiav tau, lawv tsis yog tsuas yog tsis lees txais lawv tej hauv paus nkaus xwb, tiamsis lawv kuj tsis lees txais kiag txheej txheem kev sib txuas lus uas tau coj Miller mus txog nws tej kev nkag siab, thiab lawv tau tsis lees txais txoj txheej txheem uas yog tib txoj kev nkaus xwb rau tibneeg kom to taub tau Tshwm Sim ntawm Yexus Khetos uas raug qhib tawm meej ua ntej txoj kev sim siab kaw.

Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller raug coj kom nkag siab tias xya lub sijhawm hauv Leviticus pib rau xyoo 677 BC. Tsis txog thaum xyoo 1856 xwb uas tus Tswv siv Hiram Edson los txheeb kom pom tias txoj kev tawg khiav ntawm xya lub sijhawm kuj raug ua tawm tsam rau kaum xeem sab qaum teb ntawm Ixayees thiab. Tus Tswv tab tom sim txhim kho txoj kev nkag siab txog xya lub sijhawm kom phim raws li, tiamsis mus deb heev tshaj, qhov kev tshawb pom thawj hauv paus uas Miller tau pom txog xya lub sijhawm. Tiamsis xyoo 1856, txoj kev kaj uas Hiram Edson tau nthuav tawm tau xaus lawm yam txawv txav, rau qhov tsab xov xwm thib yim hauv pawg ntawd tau xaus nrog cov lus ntawm James White, uas thaum ntawd yog tus Kws Kho ntawm Review and Herald, hais tias, “Yuav txuas ntxiv mus.” Nws yuav tsum raug “txuas ntxiv mus,” tiamsis tsis yog txog tom qab lub Cuaj Hlis 11, 2001, thaum tus Tswv coj Nws haiv neeg rov mus rau “txoj kev qub,” thiab thaum kawg mus txog rau pawg xov xwm uas Hiram Edson tau sau tseg uas tseem tsis tau ua tiav.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Peb tsis tab tom hais txog qhov kev ntxeev siab uas tau pib tsis ntev tom qab qhov kev poob siab loj, tsuas yog xav qhia tias txawm yog Miller tau raug coj mus rau “xya lub sij hawm” ntawm Leviticus nees nkaum rau los xij, los kuj pom tseeb tias tus Tswv tau npaj kom nthuav qhov kev to taub thawj zaug txog xya lub sij hawm kom dhau mus tshaj Miller txoj kev to taub uas yog lub hauv paus ntawm zaj lus no. Nws tau xaiv Hiram Edson, tib tug tub qhe hauv keeb kwm ntawd ntag uas Nws twb tau xaiv yav tas los kom txais lub zeem muag hais txog Khetos txav mus rau hauv Chaw Dawb Huv Tshaj Plaws thaum lub Kaum Hli 23, 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Vim li no kuv thiaj siv tej lus ntawm tus kws qhuab qhia kev ntseeg Adventist ntawd los lees paub tias lub hauv paus qauv rau txhua yam uas Miller siv rau hauv tej lus faj lem tau raug tsa los saum nws txoj kev to taub txog ob lub hwj chim uas ua kom puam tsuaj, uas nyob hauv phau ntawv Daniel raug sawv cev ua “txhua hnub” (kev pe hawm dab qhuas), uas yeej ib txwm raug txuas nrog “kev txhaum loj” los yog “yam qias neeg,” ob yam no sawv cev rau ntau yam sib txawv ntawm lub hwj chim ua kom puam tsuaj ntawm papalism. Miller txoj kev to taub uas yog lub hauv paus txog cov hwj chim Loos tau nthuav dav heev txij li keeb kwm uas nws sawv cev ntawd los.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Cov tim tswv ntawm Vajtswv, nrog rau Kabrieel, tau coj Miller mus rau qhov kev nkag siab uas nws tshaj tawm. Cov kev nkag siab ntawd muaj xws li cov lus faj lem uas nws tshaj tawm, cov cai txhais Vajluskub uas nws siv, thiab kuj muaj lub qauv uas pub rau nws npaj cov lus faj lem kom raug. Miller tau txais lub qauv qhia tias ob lub hwjchim ua kom puam tsuaj uas raug hais txog hauv Daniyees yog Loos teev dab mlom thiab Loos kav pawg ntseeg. Future for America tau raug coj mus rau lub qauv ntawm peb lub hwjchim ua kom puam tsuaj, yog tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav.

And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

Thiab kuv pom peb tug ntsujplig qias neeg zoo li qav tawm hauv tus zaj lub qhov ncauj, thiab tawm hauv tus tsiaj nyaum lub qhov ncauj, thiab tawm hauv tus yaj saub cuav lub qhov ncauj. Rau qhov lawv yog cov ntsujplig ntawm dab phem, ua tej txuj ci tseem ceeb, uas tawm mus cuag cov vajntxwv hauv ntiajteb thiab ntawm tag nrho lub qab ntuj, kom sib sau lawv los rau kev ua rog ntawm hnub loj ntawd ntawm Vajtswv tus Uas Muaj Hwjchim Loj Kawg Nkaus. Qhia Tshwm 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Yam Tom Ntej rau lub qauv hauv paus ntawm Amelikas raug tsa los saum Miller txoj haujlwm, tiam sis mus dhau qhov chaw uas nws txoj haujlwm tau tso tseg lawm. Kev Ntseeg Adventist tau tso nws tus qauv ntawd tseg thiab rov qab mus rau txoj kev ntseeg Vajluskub ntawm cov Protestants uas twb poob cev qhev lawm thiab Loos. Tib txoj kab lus faj lem ntawd raug coj mus txuas ntxiv hauv phau Ntawv Qhia Tshwm uas tau pib lawm hauv phau Daniyee.

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

“Phau Ntawv Qhia Tshwm yog ib phau ntawv uas raug muab kaw cia, tiam sis kuj yog ib phau ntawv uas raug qhib thiab. Nws sau tseg tej xwm txheej uas zoo kawg nkaus uas yuav tshwm sim nyob rau hnub kawg ntawm keeb kwm lub ntiaj teb no. Tej lus qhuab qhia hauv phau ntawv no yog meej tseeb, tsis yog yam muaj txuj ci zais tob thiab tsis paub txhais. Hauv phau ntawv no, tib txoj kab lus faj lem uas muaj nyob hauv Daniyees kuj raug muab tsa los hais dua. Muaj tej lus faj lem uas Vajtswv tau rov hais dua, yog li no qhia tias yuav tsum muab qhov tseem ceeb rau tej ntawd. Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseem ceeb loj.” Manuscript Releases, volume 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller tsis muaj peev xwm to taub tej lus faj lem hauv phau Ntawv Qhia Tshwm, rau qhov txoj kab ntawm kev pe hawm dab qhuas thiab kev tswj hwm ntawm lub hwj chim papal uas tau raug txheeb kom meej heev hauv Daniel, raug nthuav dav ntxiv hauv phau Ntawv Qhia Tshwm kom suav nrog lub hwj chim tsim txom tom ntej uas yuav tshwm los rau saum theem ntawm keeb kwm yaj saub.

“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

“Los ntawm kev teev dab qhuas cuav, thiab tom qab ntawd los ntawm lub hwj chim ntawm Papacy, Xatas tau siv nws lub hwj chim ntau pua xyoo los ua kom ploj mus ntawm lub ntiajteb no Vajtswv cov timkhawv ncaj ncees. Cov neeg teev dab qhuas cuav thiab cov papist raug tib lub siab ntsujplig ntawm tus nab loj tsav. Lawv txawv tsuas yog tias Papacy, uas ua txuj zoo li tab tom ua haujlwm rau Vajtswv, yog tus yeeb ncuab uas txaus ntshai thiab lim hiam dua. Los ntawm txoj kev siv Romanism, Xatas tau ntes lub ntiajteb los ua qhev. Lub koom txoos uas lees tias yog Vajtswv lub koom txoos raug swept mus rau hauv cov qib ntawm qhov kev dag ntxias no, thiab ntau tshaj li ib txhiab xyoo Vajtswv haiv neeg tau raug kev txom nyem hauv qab tus nab loj txoj kev npau taws. Thiab thaum Papacy, raug txeeb nws lub zog lawm, raug yuam kom tseg kev tsim txom, Yauhas tau pom ib lub hwj chim tshiab sawv los ncha tus nab loj lub suab, thiab txuas ntxiv tib txoj haujlwm lim hiam thiab thuam Vajtswv ntawd. Lub hwj chim no, uas yog lub kawg uas yuav ua rog tawm tsam lub koom txoos thiab Vajtswv txoj kevcai, raug cim los ntawm ib tug tsiaj qus uas muaj ob tug kub zoo li menyuam yaj. Cov tsiaj qus uas ua ntej nws tau sawv los ntawm hiavtxwv, tiam sis tus no sawv los ntawm lub ntiajteb, sawv cev rau txoj kev sawv los nyob kaj siab lug ntawm haiv neeg uas raug cim ntawd. Cov ‘ob tug kub zoo li menyuam yaj’ sawv cev zoo heev rau tus yam ntxwv ntawm Tsoomfwv Meskas, raws li tau qhia tawm hauv nws ob lub hauv paus ntsiab cai tseem ceeb, Republicanism thiab Protestantism. Cov ntsiab cai no yog qhov zais cia ntawm peb lub hwj chim thiab peb txoj kev vam meej ua ib haiv neeg. Cov uas xub nrhiav tau chaw nkaum ntawm ntug dej hiavtxwv Asmeskas tau zoo siab tias lawv twb txog ib lub tebchaws uas dawb ntawm cov kev thov cai khav theeb ntawm popery thiab ntawm kev tsim txom los ntawm kev kav ntawm vajntxwv. Lawv tau txiav txim siab los tsim tsa ib tsoomfwv rau saum lub hauv paus dav ntawm kev ywj pheej rau pej xeem thiab kev ntseeg.”

“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

“Tiamsis txoj kab uas tus cwj mem qhia yav tom ntej kos tseg nruj nreem nthuav tawm tias muaj ib qho kev hloov hauv daim duab kaj siab no. Tus tsiaj qus uas muaj ob tug kub zoo li yaj hais lus nrog suab ntawm zaj, thiab ‘nws siv tag nrho lub hwj chim ntawm thawj tus tsiaj qus nyob ntawm nws xub ntiag.’ Yaj Saub hais tseg tias nws yuav hais rau cov uas nyob hauv ntiajteb kom lawv ua ib tug duab rau tus tsiaj qus, thiab tias ‘nws yuam kom sawvdaws, tsis hais me los loj, nplua nuj los pluag, dim los qhev, txais ib lub cim rau ntawm lawv sab tes xis, lossis rau ntawm lawv hauv pliaj; thiab kom tsis muaj leejtwg yuav tau los yog muag tau, tsuas yog tus uas muaj lub cim ntawd, lossis lub npe ntawm tus tsiaj qus, lossis tus lej ntawm nws lub npe.’ Yog li no, Protestantism taug raws li cov kauj ruam ntawm Papacy.” Signs of the Times, November 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Rau Miller, tus tsiaj nyaum hiav txwv thiab tsiaj nyaum ntiajteb ntawm Tshwmsim tshooj kaum peb sawv cev rau Loos kev pe hawm dab mlom, ces tom qab ntawd yog Loos ntawm lub hwj chim papacy. Miller kuj tau sim siv nws txoj kev nkag siab ntawd rau Tshwmsim tshooj kaum xya, tiam sis kev kho zoo ntawm lub qhov txhab tuag taus ntawm papacy, lub luag hauj lwm cev lus faj lem ntawm Tebchaws Meskas thiab ntawm Tebchaws Koom Haum Ntiajteb, yog yam nyob sab nraud ntawm lub moj khaum los saum ntuj uas cov tim tswv tau muab rau nws. Rau nws, tus tsiaj nyaum uas tawm hauv ntiajteb los hauv Tshwmsim tshooj kaum peb yog papacy.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller yog tus tubtxib uas yuav raug siv los muab lub tsho mantles ntawm Kev Ntseeg Protestant tshem tawm ntawm txhais tes ntawm cov uas lees tias yog Protestants uas tau tawm hauv Lub Sijhawm Tsaus Ntuj los lawm. Lub sijhawm uas Tebchaws Meskas yuav hais lus zoo li ib tug zaj, thaum Republicanism hloov mus ua kev cai ywj pheej feem coob thiab Protestantism uas tau thim txojkev ntseeg yuav koom nrog tsoomfwv uas tau thim txojkev ntseeg thiab rov ua dua txoj kev sib koom ntawm pawg ntseeg thiab xeev uas yog daim duab ntawm txoj kev ua vaj kav ntawm papacy, tseem yog yam yav tom ntej rau nws tiam. Vim li ntawd, nws thiaj sim muab phau Ntawv Qhia Tshwm tso rau hauv tus qauv txheej txheem saum ntuj los uas cov tim tswv tau muab rau nws.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Nws raug xaiv los nkag siab txog qhov kev nce ntxiv ntawm kev paub uas tau tsim tawm los rau xyoo 1798 thaum lub zeem muag ntawm tus dej Ulai hauv Daniyee yim thiab cuaj raug qhib tawm. Yav tom ntej rau Asmeskas yog kom nkag siab txog lub zeem muag ntawm tus dej Hiddekel hauv Daniyee tshooj kaum mus txog kaum ob uas raug qhib tawm rau xyoo 1989, thaum, raws li tau piav tseg hauv Daniyee kaum ib, nqe plaub caug, cov teb chaws uas sawv cev rau yav tas los lub Soviet Union raug tus papacy thiab Tebchaws Meskas cheb pov tseg.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Tus qauv txheej txheem uas cov timtswv tau muab rau Future for America yog tsim los ntawm kev txheeb xyuas, thiab kev siv tej lus faj lem nyob hauv lub ntsiab lus ntawm kev koom ua ib pab peb txheej ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Qhov kaj uas Daniel tau txais los ntawm Vajtswv tau muab tshwjxeeb rau cov hnub kawg no. Cov yog toog uas nws tau pom ntawm ntug dej Ulai thiab Hiddekel, uas yog cov dej loj hauv Shinar, tam sim no tab tom nyob rau hauv txoj kev ua tiav, thiab txhua yam xwm txheej uas tau raug hais yav tom ntej tseg yuav sai los muaj tseeb.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Cov neeg Millerite tau tshaj tawm tus tim tswv ib thiab tus tim tswv ob cov lus, tshaj tawm txog kev qhib ntawm txoj kev txiav txim. Future for America tab tom tshaj tawm tus tim tswv peb cov lus.

I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

Kuv tau cog, Apollos tau ywg dej; tiam sis Vajtswv yog tus uas pub kom loj hlob. Yog li ntawd, tus uas cog tsis yog ib yam dab tsi, thiab tus uas ywg dej los tsis yog ib yam dab tsi; tsuas yog Vajtswv xwb, tus uas pub kom loj hlob. Nim no tus uas cog thiab tus uas ywg dej yog ib leeg; thiab txhua tus yuav tau txais nws tus kheej nqi zog raws li nws tus kheej tes dej num. Rau qhov peb yog cov uas koom tes ua haujlwm nrog Vajtswv: nej yog Vajtswv daim teb cog qoob loo, nej yog Vajtswv lub tuam tsev uas tab tom raug tsa. Raws li Vajtswv txoj kev tshav ntuj uas tau pub rau kuv lawm, zoo li ib tug kws txawj ua vaj tsev uas muaj tswvyim, kuv tau tsa lub hauv paus, thiab lwm tus tab tom ua tsev rau saum nws. Tiamsis cia txhua tus ceev faj saib nws ua tsev rau saum ntawd li cas. Rau qhov tsis muaj leejtwg tso tau lwm lub hauv paus dua li lub uas twb tau raug tsa lawm, uas yog Yexus Khetos. 1 Khaulee 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Yuav kom nthuav qhia tau txoj xov ntawm tus tim tswv thib peb kom raug, nej yuav tsum nthuav qhia txoj xov ntawm thawj ob tug tim tswv ib yam nkaus, rau qhov peb tau txais kev qhia tias yuav tsis muaj ib txoj xov thib peb yog tsis muaj thawj thiab thib ob. Thawj thiab thib ob txoj xov yog lub hauv paus, hos txoj xov thib peb yog lub pob zeb saum kawg, tiam sis txoj xov thib peb yuav tsis txhob tsis lees lossis tawm tsam thawj thiab thib ob li. Yog nws ua li ntawd, nws tsis yog txoj xov tseeb.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Thawj lus thawj thiab lus thib ob tau raug muab tshaj tawm nyob rau xyoo 1843 thiab 1844, thiab nim no peb nyob hauv qab txoj kev tshaj tawm ntawm lus thib peb; tiam sis tag nrho peb lo lus no tseem yuav tsum raug tshaj tawm ntxiv mus. Nim no los kuj tseem ceeb ib yam nkaus li yav dhau los txhua lub sijhawm uas lawv yuav tsum raug rov hais dua rau cov uas tab tom nrhiav qhov tseeb. Los ntawm cwj mem thiab suab lus peb yuav tsum tshaj tawm txoj lus tshaj xo no nrov ncha, qhia lawv txoj kev txiav txim ua ntu zus, thiab kev siv ntawm tej lus faj lem uas coj peb los txog rau tus tim tswv thib peb txoj lus. Yuav tsis muaj lus thib peb yog tsis muaj thawj thiab thib ob. Peb yuav tsum muab cov lus no rau ntiajteb no los ntawm tej ntaub ntawv luam tawm thiab hauv tej lus qhuab qhia, qhia raws kab keeb kwm yaj saub txog tej yam uas twb tau muaj lawm thiab tej yam uas tseem yuav muaj los.” Selected Messages, phau ntawv 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Muaj ib qho kev pom zoo heev txog keeb kwm ntawm cov Millerite thiab peb keeb kwm. Cov Millerite yog qhov pib, hos peb yog qhov kawg. Lawv tau nthuav tawm thiab ua neej nyob raws li thawj thiab tus tim tswv thib ob tej lus. Peb nthuav tawm tus tim tswv thib peb. Lawv tej lus uas tsis tau muab qhib khi (yog txoj kev tshwm sim ntawm Ulai) muaj nyob hauv ob tshooj ntawm Daniel, hos peb tej lus (yog txoj kev tshwm sim ntawm Hiddekel) muaj nyob hauv peb tshooj. Lawv tau txheeb xyuas thawj txoj kev txom nyem thiab txoj kev txom nyem thib ob, thiab tau ua neej nyob hauv kev ua tiav ntawm txoj kev txom nyem thib ob. Peb txheeb xyuas thiab ua neej nyob hauv kev ua tiav ntawm txoj kev txom nyem thib peb. Lawv tus qauv rau kev siv tej lus faj lem yog Loos pagan (tus zaj) thiab Loos papal (tus tsiaj qus). Peb tus qauv rau kev siv tej lus faj lem yog Loos niaj hnub no ua ib tug tsiaj qus peb txheej.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Thaum peb pib xav txog tus yam ntxwv uas papal Rome nyob hauv Tshooj kaum xya ntawm Phau Ntawv Qhia Tshwm tau raug hu ua tus yim uas yog tawm ntawm xya, ces kuj tsim nyog peb los xav txog yam uas cov Millerites tau to taub txog Rome thaum lub sij hawm keeb kwm hauv paus. Tus tim tswv thib peb yuav muaj qhov kaj ntxiv, tiam sis qhov kaj ntawd yuav tsis txhob tawm tsam qhov tseeb uas twb raug tsa ruaj lawm.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Daniyees tshooj ob, xya, yim, kaum ib thiab kaum ob qhia txog Loos, nrog rau lwm lub hwj chim thiab. Peb tab tom xav txog ob theem ntawm Loos ua ntej xyoo 1798; theem pagan thiab theem papal ua tus qauv rau Miller tej kev siv lus faj lem. Miller thiab cov pioneers qhia tias “cov tub sab ntawm koj haiv neeg” hauv Daniyees tshooj kaum ib thiab nqe kaum plaub sawv cev rau Loos.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Thiab nyob rau lub sijhawm ntawd yuav muaj coob leej sawv tawm tsam vajntxwv sab qab teb; kuj muaj cov neeg tub sab hauv koj haiv neeg yuav tsa lawv tus kheej kom tsa tau txoj kev yog toog pom; tiam sis lawv yuav poob. Daniel 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Muaj tsawg kawg ob lub ntsiab lus tseem ceeb uas yuav tsum xav txog nyob hauv nqe no. Lo lus “vision” hauv nqe no yog ib lo ntawm ob lo lus Henplais nyob hauv phau Daniyee uas raug txhais ua “vision.” Ib lo lus Henplais uas raug txhais ua “vision” yog châzôn, thiab txhais hais tias yog ib zaj npau suav, los yog ib lo lus cev Vajtswv lus, los yog ib lub zeem muag. Lo lus châzôn qhia txog keeb kwm cev Vajtswv lus, los yog ib ncua sij hawm, thiab nws raug pom kaum zaug hauv Daniyee thiab txhua zaus raug txhais ua “vision.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Lwm lo lus Henplais uas kuj raug txhais ua “zeem muag” yog mar-eh’, thiab nws txhais tias qhov tshwm sim los rau pom. Lo lus mar-eh’ no qhia txog ib qho kev pom ib zaug xwb, ib lub sijhawm tshwj xeeb. Lo lus Henplais mar-eh’ no muaj nyob kaum peb zaug hauv phau Daniyees, thiab nws raug txhais ua “zeem muag” rau zaug, plaub zaug ua “lub ntsej muag,” ob zaug ua “qhov tshwm sim los rau pom,” thiab ib zaug ua “zoo ntxim nyiam.”

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Cov tub sab ntawm koj haiv neeg sawv cev rau Loos, thiab yog li no, yam hais txog Loos hauv txojkev cev Vajtswv lus yav tom ntej thiaj yog qhov uas tsa lub “zeem muag” cev Vajtswv lus hauv phau Daniyee. Vim li no, tseem ceeb heev uas yuav tsum to taub qhov tseem ceeb ntawm Loos raws li ib lub cim cev Vajtswv lus yav tom ntej.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Txoj kev xav raws yaj saub yuam kom lo lus “zeem muag” uas sawv cev rau keeb kwm yaj saub yog tib lo “zeem muag” uas raug hais txog hauv phau Qhia Tshwm, rau qhov kev tshoov siab qhia tias Daniyee thiab Qhia Tshwm yog tib phau ntawv, tias nkawd ua kom sib txuam tiav, tias nkawd coj ib leeg mus txog kev ua kom zoo tiav, thiab tias tib txoj kab yaj saub uas nyob hauv Daniyee raug nqa mus ntxiv hauv Qhia Tshwm. Cov ntsiab lus ntawd uas tau muab nthuav tawm hauv Ntsuj Plig Yaj Saub twb raug suav nrog hauv kab lus no lawm, yog li kuv yuav tsis rov muab lawv tso ntxiv lawm. Kuv yuav ntxiv ib lub ntsiab lus ntxiv uas peb kuj twb tau suav nrog lawm los ntawm Muam White. Lub ntsiab lus ntawd yog tias txhua phau ntawv hauv phau Vajlugkub tuaj sib ntsib thiab xaus rau hauv phau Qhia Tshwm. “Zeem muag” ntawm keeb kwm yaj saub (châzôn) uas pom nyob hauv Daniyee thiab raug tsa ruaj nrog lub ncauj lus yaj saub hais txog Loos, sawv cev rau zeem muag ntawm keeb kwm yaj saub thoob plaws hauv phau Vajlugkub. Txhua phau ntawv hauv phau Vajlugkub tuaj sib ntsib thiab xaus rau hauv Qhia Tshwm, thiab Vajtswv yeej tsis txwv Nws tus kheej. Tsis txhob ib zaug li! Yog koj xav tias Nws tau ua li ntawd, ces koj tab tom to taub yuam kev txog ib yam dab tsi. Tib lo lus Henplais ntawd xwb (châzôn) kuj raug txhais ua zeem muag hauv phau Paj Lug thiab.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Qhov uas tsis muaj yog toog pom, haiv neeg kuj ploj mus; tiam sis tus uas ceev tus kevcai, nws muaj koob hmoov. Paj Lug 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Qhov ntawd yog thawj lub ntsiab uas yuav tsum xav txog hais txog nqe vajlugkub no. Yog peb nkag siab yuam kev txog Loos, ces peb yuav tsis muaj peev xwm tsim tsa tau lub zeem muag ntawm keeb kwm cev Vajtswv lus. Qhov tseeb ntawd, nyob hauv nws lub ntsiab tseem ceeb, txhais qhia txog tej kev rau siab ntawm cov Yexuvis thiab lwm tus thoob plaws hauv keeb kwm uas tau coj los qhia tej kev ntseeg cuav txhawm rau rhuav tshem lub ntsiab lus cev Vajtswv lus hais txog Loos. Thaum peb xav txog txoj kev to taub uas yog lub hauv paus hais txog Loos, peb yuav tsum khaws qhov no rau hauv siab.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

“Cov neeg uas poob rau hauv kev ntxhov siab hauv lawv txoj kev nkag siab txog lo lus, cov uas tsis pom lub ntsiab ntawm antichrist, yuav muaj tseeb muab lawv tus kheej tso rau sab ntawm antichrist. Tam sim no tsis muaj sijhawm rau peb los yoog kom sib haum nrog lub ntiaj teb. Daniel tab tom sawv ruaj hauv nws feem thiab hauv nws qhov chaw. Cov lus faj lem ntawm Daniel thiab ntawm John yuav tsum raug to taub. Lawv txhais ib leeg rau ib leeg. Lawv muab rau lub ntiaj teb tej qhov tseeb uas txhua tus yuav tsum to taub. Cov lus faj lem no yuav tsum yog timkhawv hauv lub ntiaj teb. Los ntawm lawv txoj kev ua tiav nyob rau hauv cov hnub kawg no, lawv yuav piav qhia lawv tus kheej.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Yog koj tsis pom lub ntsiab ntawm antichrist (Loos) koj yuav koom nrog Loos, thiab lo lus ceeb toom no raug muab tso rau hauv lub ntsiab lus dav uas hais txog kev muaj peev xwm lossis tsis muaj peev xwm to taub tej phau ntawv Daniel thiab Qhia Tshwm. Cov Millerites tau tsim lub hauv paus kev to taub ntawm Adventism raws li lawv txoj kev txheeb paub txog Loos. Lawv to taub tias Loos raug sawv cev los ntawm ob lub hwjchim ua kom puam tsuaj, tias nkawd ob leeg yog tej theem ntawm Loos, tiam sis lawv tseem tsis tau nyob rau hauv ib lub chaw ntawm keeb kwm uas yuav pom tau Loos ua ib txoj kev koom tes peb sab raws li tau sawv cev nyob hauv phau ntawv Qhia Tshwm. Vim li ntawd Daniel yog lub hauv paus uas cov Millerites sawv cev, hos Qhia Tshwm yog lub pob zeb saum toj kawg nkaus uas Future for America sawv cev. Muaj dua ib lub ntsiab lus ntxiv hauv Daniel kaum ib nqe kaum plaub uas peb xav qhia kom paub.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller thiab cov thawj coj thaum pib ntawd tau to taub tias tus duab hauv Nebuchadnezzar txoj kev npau suav sawv cev rau plaub lub nceeg vaj yog Babylon, Medo-Persia, Greece thiab Rome. Lawv tsis muaj peev xwm pom dhau lub nceeg vaj thib plaub ntawd, rau qhov lawv tau to taub tias papal Rome tsuas yog theem ob ntawm Rome xwb thiab yog li ntawd lub nceeg vaj thib plaub tau xaus rau xyoo 1798. Los ntawm lawv txoj hauj lwm hauv keeb kwm, tib txoj kev cim yav tom ntej uas tseem tshuav yog Kev Los Zaum Ob ntawm Khetos, thaum lub pob zeb uas raug txiav tawm hauv lub roob yuav ntaus rau ntawm ob txhais taw ntawm tus duab ntawd. Cov Millerites tau lees paub txog tej kev sib txawv yav tom ntej ntawm pagan Rome thiab papal Rome, tiam sis vim raug yuam kom txuas xyoo 1798 nrog Khetos txoj kev rov qab los lawv thiaj tsis pom dhau plaub lub nceeg vaj.

“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

“Peb tau los txog ib lub sijhawm uas Vajtswv txoj hauj lwm dawb huv raug sawv cev los ntawm cov taw ntawm tus pej thuam uas nyob hauv ntawd hlau raug tov nrog av nplaum mos. Vajtswv muaj ib haiv neeg, ib haiv neeg uas raug xaiv, uas lawv txoj kev txiav txim siab yuav tsum raug ua kom dawb huv, uas lawv yuav tsum tsis txhob ua tsis dawb huv los ntawm kev muab ntoo, quav nyab, thiab quav nplej tso saum lub hauv paus. Txhua tus ntsuj plig uas ncaj ncees rau Vajtswv tej lus txib yuav pom tias yam uas cais peb txoj kev ntseeg tawm yog Hnub Xanpataus hnub xya. Yog hais tias tsoom fwv yuav hwm Hnub Xanpataus raws li Vajtswv tau txib, nws yuav sawv ruaj hauv Vajtswv lub zog thiab hauv kev tiv thaiv txoj kev ntseeg uas ib zaug twb tau muab cob rau cov neeg dawb huv lawm. Tiamsis cov nom tswv yuav txhawb hnub xanpataus cuav, thiab lawv yuav muab lawv txoj kev ntseeg kev cai dab qhuas tov nrog kev ua raws tus me nyuam ntawm txoj kev papacy no, tsa nws siab dua Hnub Xanpataus uas tus Tswv tau ua kom dawb huv thiab foom koob hmoov, cais tseg cia rau neeg kom coj dawb huv, ua ib lub cim ntawm Nws thiab Nws haiv neeg mus txog ib txhiab tiam neeg. Kev tov ua ke ntawm kev tswj hwm pawg ntseeg thiab kev tswj hwm lub xeev raug sawv cev los ntawm hlau thiab av nplaum. Qhov kev sib koom no tab tom ua kom txhua lub hwj chim ntawm cov pawg ntseeg qaug zog. Qhov uas muab hwj chim ntawm lub xeev los txhawb pawg ntseeg no yuav coj tau tej txiaj ntsig phem los. Tib neeg twb yuav luag dhau qhov kawg ntawm Vajtswv txoj kev ua siab ntev lawm. Lawv tau nqis lawv lub zog rau hauv kev nom kev tswv, thiab tau koom tes nrog papacy. Tiamsis lub sijhawm yuav los thaum Vajtswv yuav rau txim rau cov uas tau rhuav Nws txoj kevcai, thiab lawv txoj haujlwm phem yuav thim rov los raug lawv tus kheej.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Qhia Tshwm kaum xya yog qhov kev txheeb xyuas kawg ntawm cov nceeg vaj hauv tej lus faj lem hauv Vajlugkub, thiab nws qhia tias xya lub nceeg vaj twb poob lawm, thiab lub nceeg vaj thib yim yog kev koom siab peb seem ntawm Loos niaj hnub no. Yog hais tias qhov kev hais xub thawj txog cov nceeg vaj hauv tej lus faj lem hauv Vajlugkub yog Daniyees tshooj ob, thiab yeej yog tseeb tiag; ces qhov kev hais kawg yuav tsum raug piav qhia los ntawm qhov kev hais xub thawj. Yuav ua li cas plaub lub nceeg vaj hauv Daniyees tshooj ob thiaj yuav sib haum nrog yim lub nceeg vaj hauv Qhia Tshwm kaum xya?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Yog li no nco ntsoov tias thaum peb tab tom mus ntxiv mus, cov Millerites tsis tuaj yeem pom tej xwm txheej yav tom ntej hauv txoj lus faj lem dhau ntawm lawv tus kheej zaj keeb kwm. Txoj xov uas lawv to taub thiab tshaj tawm tau qhia tias Kev Los Zaum Ob ntawm Khetos yog tus cim tom ntej hauv keeb kwm ntawm txoj lus faj lem. Tiamsis yog tias txoj kev nkag siab ntawm cov Millerites hais txog Loos ua tus cim uas tsim tsa txoj kev ua yog toog ntawm keeb kwm ntawm txoj lus faj lem, thiab kuj yog Daniyee tshooj ob, ob yam no tib si yog cov hauv paus tseeb ntawm Millerite, qhov no yuav phim li cas nrog yim lub nceeg vaj hauv Tshwmsim tshooj kaum xya?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Yog koj tseem tsis paub tseeb tias daim duab hauv Daniyees ob puas yog lub hauv paus, txhua yam uas koj yuav tsum ua ces tsuas yog xav txog daim ntawv qhia uas cov pioneer siv xyoo 1843 thiab 1850 xwb. Ob daim ntawv ntawd puav leej muaj daim duab hauv Daniyees ob raug nthuav qhia rau saum lawv. Ib yam tseem ceeb ib yam nkaus thiab yog tias Ellen White qhia meej tias ob daim ntawv qhia ntawd raug tsim los raws li Vajtswv txoj kev coj thiab raws li Nws lub hom phiaj.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

“Kuv tau pom tias daim ntawv qhia xyoo 1843 ntawd raug Vajtswv txhais tes coj, thiab tias nws yuav tsum tsis txhob raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua li ntawd; tias Nws txhais tes nyob saum nws thiab tau npog ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau nws, txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Hais txog daim duab qhia xyoo 1850 ntawd, nws tau hais tias:

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Kuv pom tias Vajtswv nyob hauv kev luam tawm daim ntawv qhia uas Tij Laug Nichols tau ua. Kuv pom tias muaj ib zaj lus faj lem txog daim ntawv qhia no nyob hauv phau Vajlugkub, thiab yog hais tias daim ntawv qhia no raug npaj tseg rau Vajtswv haiv neeg, yog tias nws txaus rau ib tug, ces nws kuj txaus rau lwm tus, thiab yog hais tias ib tug xav tau ib daim ntawv qhia tshiab uas pleev rau saum nplai loj dua, ces txhua tus kuj xav tau nws tib yam nkaus.” Manuscript Releases, volume 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Muaj ib lo lus paj lug qub los ntawm lub ntiajteb uas hais tias, “Kev yuam kev muaj ntau txoj kev, tiam sis qhov tseeb tsuas muaj ib txoj xwb.” Muaj ntau yam kev yuam kev sib txawv uas tau raug siv los txwv tsis pub tib neeg lees paub tias Loos niaj hnub no hauv Tshwm Sim tshooj kaum xya yog lub taub hau thib yim uas yog los ntawm xya lub. Ib yam ntawm cov kev yuam kev uas cov kws txuj ci vaj lug kub ntawm Adventism siv yog kev nthuav qhia yuam kev txog tej nceeg vaj hauv keeb kwm. Kuv tsis hais ntawm no txog tej nceeg vaj hauv kev faj lem hauv Vajlugkub, vim ob lo kev hu no yog ob yam sib txawv. Tej nceeg vaj hauv kev faj lem hauv Vajlugkub raug tsa los ntawm qhov thawj zaug uas hais txog lawv hauv Daniyees tshooj ob, tiam sis muaj tej nceeg vaj hauv keeb kwm uas twb muaj ua ntej Npanpiloo. Ellen White qhia meej tias tej nceeg vaj hauv keeb kwm yog leej twg, tiam sis cov kws txuj ci vaj lug kub ntawm Adventism tsis quav ntsej txog zaj lus tim khawv uas raug tshoov siab thiab tsim ib kab kev sib law liag ntawm tej nceeg vaj hauv keeb kwm uas ua rau kev nkag siab tsis meej txog qhov tseeb tias Loos ib txwm sawv los ua tus thib yim thiab yog los ntawm xya tus. Los yeej yog Loos uas tsa lub zeem muag ntawd.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Cov neeg txawj ntse hais txog Vajlugkub ntawm Adventism thiab Protestantism uas tau poob kev ntseeg qhia tias cov tebchaws vajntxwv hauv keeb kwm yog tim Ejypt, Assyria, Npanpiloo, Medo-Persia, Kili, Loos, thiab txuas ntxiv mus. Muam White qhia peb tias muaj ib lub tebchaws vajntxwv thib peb hauv keeb kwm, uas lawv xaiv tso tseg. Puas yog lawv tab tom tso tseg lub tebchaws ntawd, los yog lawv tab tom tso tseg tus Ntsuj Plig Qhia Yaj Saub? Ob yam tib si.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Keeb kwm ntawm ntau haiv neeg uas ib haiv zuj zus tau nyob hauv lawv lub sijhawm thiab chaw uas tau muab rau lawv, txawm lawv tus kheej tsis paub tab tom ua tim khawv rau qhov tseeb uas lawv tsis to taub nws lub ntsiab li, hais lus rau peb. Rau txhua haiv neeg thiab rau txhua tus tibneeg niaj hnub no Vajtswv tau teem ib qho chaw rau hauv Nws txoj hau kev loj. Niaj hnub no tibneeg thiab tej haiv neeg tab tom raug ntsuas raws tus pas txwm hauv tes ntawm Tus uas tsis txawj yuam kev. Txhua tus, raws li lawv tus kheej txoj kev xaiv, tab tom txiav txim lawv txoj hmoo, thiab Vajtswv tab tom kav hla txhua yam kom ua tiav Nws tej hom phiaj.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Keeb kwm uas tus loj kawg nkaus KUV YOG tau cim tseg rau hauv Nws Txojlus, txuas ib nqho tom qab ib nqho rau hauv txoj saw yaj saub, txij li nyob mus ib txhis yav dhau los mus txog nyob mus ib txhis yav tom ntej, qhia rau peb tias hnub no peb nyob qhov twg hauv kev taug mus ntawm txhua tiam, thiab yam twg thiaj yuav raug cia siab rau lub sijhawm uas tseem yuav los. Txhua yam uas txoj yaj saub tau xub qhia tseg tias yuav muaj tiav, mus txog rau lub sijhawm tam sim no, twb raug sau tseg rau saum nplooj ntawv keeb kwm lawm, thiab peb yuav muaj kev ruaj siab tau tias txhua yam uas tseem yuav los tom ntej no yuav raug ua kom tiav raws li nws tej txheej txheem.”

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

“Kev rhuav tshem kawg nkaus ntawm txhua txoj kev kav hauv ntiajteb no twb raug yaj saub hais cia meej nkuaj lawm hauv lo lus tseeb. Hauv txoj kev faj lem uas tau hais tawm thaum Vajtswv tshaj tawm txoj kev txiav txim rau tus vajntxwv kawg ntawm cov Yixalayees, muaj txoj xov no hais tias: ‘Tus Tswv Vajtswv hais li no; Tshem txoj phuam vajntxwv, thiab muab lub mom vajntxwv rho tawm: … tsa tus uas nyob qis kom siab, thiab txo tus uas siab kom qis. Kuv yuav muab nws ntxeev, ntxeev, ntxeev pov tseg; thiab nws yuav tsis nyob lawm ntxiv mus, txog thaum Tus uas muaj cai rau nws los; thiab kuv yuav muab nws rau Nws.’ Exekees 21:26, 27.”

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

“Lub mom vaj ntxwv uas raug muab tshem tawm ntawm cov Yixayee tau dhau mus ua kevcai txuas ntxiv rau cov tebchaws vaj ntxwv Npanpiloo, Mhedo-pexias, Kili, thiab Loos. Vajtswv hais tias, ‘Nws yuav tsis muaj lawm ntxiv mus, mus txog thaum Tus uas muaj cai rau nws los txog; thiab Kuv yuav muab nws rau Nws.’”

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

“Lub sij hawm ntawd twb los ze lawm. Niaj hnub no tej cim ntawm lub caij nyoog tshaj tawm tias peb tab tom sawv ntawm lub chaw pib ntawm tej xwm txheej loj thiab hnyav. Txhua yam hauv peb lub ntiaj teb tab tom kub ntxhov. Nyob ntawm peb lub qhov muag xub ntiag tab tom muaj tiav raws li tus Cawm Seej txoj lus faj lem hais txog tej xwm txheej uas yuav tshwm sim ua ntej Nws txoj kev los: ‘Nej yuav hnov txog kev tsov rog thiab tej lus xaiv txog kev tsov rog…. Haiv neeg yuav sawv tawm tsam haiv neeg, thiab lub tebchaws tawm tsam lub tebchaws: thiab yuav muaj kev tshaib nqhis, kab mob kis, thiab av qeeg, nyob hauv ntau qhov chaw.’ Mathais 24:6, 7.”

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Lub sijhawm tam sim no yog ib lub sijhawm uas muaj qhov tseem ceeb thiab nthuav siab tshaj plaws rau txhua tus neeg uas tseem ciaj sia. Cov thawjcoj thiab cov neeg xeev ntuj, cov txiv neej uas tuav tej haujlwm ntawm kev ntseeg siab thiab txoj cai kav, cov txiv neej thiab poj niam uas xav tob ntawm txhua chav kawm, lawv tab tom tsom ntsoov rau cov xwm txheej uas tab tom tshwm sim nyob ib puag ncig peb. Lawv tab tom saib xyuas cov kev sib raug zoo uas ntxhov siab thiab tsis tus yees uas muaj nyob hauv cov tebchaws. Lawv pom qhov kev kub ntxhov loj uas tab tom los kav txhua yam hauv ntiajteb no, thiab lawv lees paub tias muaj ib yam dabtsi loj thiab txiav txim siab kawg tab tom yuav tshwm sim—uas yog lub ntiajteb tab tom nyob ntawm ntug kev kub ntxhov loj kawg nkaus.”

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Cov tim tswv tam sim no tab tom cheem cov cua ntawm kev sib ceg sib tua, kom lawv txhob tshuab mus txog thaum lub ntiajteb no tau txais lus ceeb toom txog txoj kev puam tsuaj uas tab tom los txog rau nws; tiam sis ib lub cua daj cua dub tab tom sib sau ua ke, npaj txhij yuav tawg los rau saum lub ntiajteb; thiab thaum Vajtswv yuav txib Nws cov tim tswv tso cov cua ntawd dim, yuav muaj ib daim duab ntawm kev sib ceg sib tua loj kawg nkaus uas tsis muaj ib tug cwj mem twg yuav piav tau.”

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

“Phau Vajlugkub, thiab tsuas yog Phau Vajlugkub xwb, thiaj muab tau ib qho kev pom uas raug txog tej yam no. Ntawm no tau raug nthuav tawm cov xwm txheej loj kawg nkaus ntawm qhov kawg hauv keeb kwm ntawm peb lub ntiaj teb, yog cov xwm txheej uas twb tab tom pov lawv tej duab ntxoov ntxoo los ua ntej lawm, thiab lub suab ntawm lawv txoj kev los ze ua rau lub ntiaj teb tshee hnyo thiab tibneeg lub siab qaug zog vim ntshai.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Nqe lus no muaj ntau txoj kev kaj rau peb tiam no, tiam sis yam uas kuv xav qhia tawm yog tias Muam White qhia meej tias lub nceeg vaj ntawm keeb kwm uas los ua ntej Npanpiloo yog Ixayees, tsis yog Axilia. Cov nceeg vaj ntawm keeb kwm uas cov kws tshawb vajlugkub siv ntawd tso Ixayees tseg tsis suav tias yog ib lub nceeg vaj ntawm keeb kwm, txawm yog lub hwj chim thiab lub yeeb koob uas tau raug tsa muaj nyob rau tiam vajntxwv Xalaumoo kav, thiab txawm yog txoj lus tim khawv ncaj qha ntawm kev tshoov siab los ntawm Exekees thiab Ellen White hais tias lub mom vaj ntxwv ntawm Ixayees tau dhau mus rau Npanpiloo.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Yog peb siv cov lus piav uas tau tshoov siab ntawd rau cov tebchaws hauv keeb kwm, peb yuav pom tias Ixayees yuav tsum raug suav nrog rau cov tebchaws ntawd. Ixayees, Axilias thiab Ejiptas yog cov tebchaws hauv keeb kwm uas tau los ua ntej thawj lub tebchaws ntawm yaj saub hauv Phau Vajlugkub, uas yog Npanpiloos. Vim li ntawd, lub tebchaws thib plaub ntawm “keeb kwm” yog Npanpiloos, lub thib tsib yog Medo-Persia, lub thib rau yog Nkilik, lub thib xya yog Loos pej kum, thiab lub thib yim yog Loos papas, uas yog los ntawm xya lub ntawd vim nws sawv cev rau theem ob ntawm Loos pej kum. Thaum suav nrog cov tebchaws hauv keeb kwm, Loos papas yog lub thib yim, thiab yog los ntawm xya lub ntawd.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Hauv Daniyee xya tshooj xya, peb pom tej nceeg vaj ntxwv hauv vaj lug kub tej lus faj lem raug sawv cev los ntawm tej tsiaj qus. Npanpiloo yog tus tsov ntxhuav uas tom qab no tau raws los ntawm tus dais ntawm Medo-Persia. Tus thib peb yog Kili teb chaws raws li tus tsov txaij, thiab tom qab ntawd yog Loos raws li tus tsiaj uas “txaus ntshai thiab phem kawg nkaus” uas muaj “hniav hlau.” Tus tsiaj txaus ntshai ntawd, raws nraim li daim duab hauv Daniyee ob tshooj, yog Loos, lub nceeg vaj thib plaub hauv vaj lug kub tej lus faj lem.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Cov Millerite to taub hais tias lub nceeg vaj thib plaub yog Loos, yog li ntawd lawv thiaj nkag siab txog tej yam ntxwv ntawm tus tsiaj nyaum txaus ntshai ntawd raws li ntawd, thiab tsuas yog siv txhua yam ntxwv yav tom ntej ntawm tus tsiaj nyaum ntawd rau lub nceeg vaj thib plaub xwb. Lawv pom qhov sib txawv ntawm Loos txheej dab qhuas thiab Loos txheej papal nyob hauv nqe lus ntawd, tiam sis lawv tsis pom ib lub nceeg vaj thib tsib hauv cov lus faj lem hauv Phau Vajlugkub, rau qhov lawv tau siv thawj zaug uas hais txog cov nceeg vaj hauv cov lus faj lem hauv Phau Vajlugkub ua lawv lub hauv paus siv los txheeb. Tab sis qhov sib txawv ntawm ob lub Loos ntawd yeej nyob hauv nqe lus ntawd, uas tso cai rau peb xav txog qhov sib txawv ntawm ob lub Loos ntawd raws li sawv cev rau ob lub nceeg vaj. Los sis, qhov no tsis yog lub ntsiab lus uas peb tab tom xav txog.

Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

Yog li no nws hais tias, Tus tsiaj qus plaub ntawd yuav yog lub nceeg vaj plaub saum npoo ntiajteb, uas yuav txawv ntawm txhua lub nceeg vaj, thiab nws yuav nqos tag nrho lub ntiajteb, thiab tsuj nws nqes, thiab tsoo nws ua tej thooj. Thiab kaum lub kub tawm hauv lub nceeg vaj no yog kaum tus vajntxwv uas yuav sawv los: thiab tseem yuav muaj ib tug sawv los tom qab lawv; thiab nws yuav txawv ntawm cov thawj, thiab nws yuav txo hwjchim peb tus vajntxwv. Thiab nws yuav hais tej lus loj tawm tsam Tus Siab Tshaj Plaws, thiab yuav tsim txom cov neeg dawb huv ntawm Tus Siab Tshaj Plaws kom qaug zog, thiab xav hloov sijhawm thiab kevcai: thiab lawv yuav raug muab cob rau hauv nws txhais tes mus txog ib lub sijhawm thiab ntau lub sijhawm thiab ib nrab sijhawm. Tiamsis lub rooj txiav txim yuav zaum, thiab lawv yuav muab nws txoj kev kav tshem tawm, kom muab rhuav tshem thiab ua kom puastsuaj mus txog qhov kawg. Daniel 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Lub tebchaws thib plaub hauv Daniyees ob yog Loos. Kaum lub kub yog sawv cev rau kaum haiv neeg uas sawv cev rau lub tebchaws Loos pagan, thiab ua ntej Loos papal yuav los tuav tswj lub ntiaj teb xyoo 538, peb lub tebchaws ntawd yuav raug tshem tawm, lossis raug rho tawm. Ces “lub” “kub” “me” hauv nqe yim uas muaj “qhov muag zoo li tibneeg lub qhov muag, thiab ib lub qhov ncauj hais tej yam loj kawg,” yuav sawv los. Yog peb muaj kaum lub kub hauv lub tebchaws thib plaub thiab raug tshem tawm peb lub kom “lub kub me” los hloov peb lub kub ntawd, ces thaum peb lub kub raug tshem tawm lawm tseem tshuav xya lub kub, thiab lub kub me ntawd yog lub yim, rau qhov Loos ib txwm sawv los ua lub yim thiab yog los ntawm xya lub. Muaj qhov kaj ntau heev hais txog Loos hauv nws ob theem hauv tshooj no, tiam sis ntawm no peb tsuas yog muab ib tug timkhawv thib ob los qhia tias raws li yajsaub txojlus thiab raws li keebkwm, Loos sawv los ua lub yim thiab yog los ntawm xya lub.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Nyob rau hauv tshooj yim peb pom qhov kev nthuav dav ntawm tshooj xya. Tshooj no rov qhia dua txog cov nceeg vaj hauv Vajlugkub txoj lus faj lem, tiamsis nws tso tseg thawj lub nceeg vaj yog Npanpiloo, rau qhov thaum Daniyees tau txais zaj yog toog pom ntawm tshooj yim ntawd, lub sijhawm kawg ntawm Npanpiloo twb los ze heev lawm. Hauv tshooj no, Mhedes-Phawxias raug sawv cev los ntawm ib tug yaj uas muaj ob tug kub. Kili raug sawv cev los ntawm ib tug tshis uas muaj ib tug kub, tus kub ntawd raug lov, thiab ntawm tus kub uas raug lov ntawd txawm tawm los plaub tug kub. Tom qab ntawd ib tug “kub me” mam li tshwm tom qab Kili, thiab ib zaug ntxiv tus kub me ntawd sawv cev rau Loos. Txawm hais tias Loos tsis yog ib tug xeeb ntxwv ncaj qha ntawm lub tebchaws vaj loj ntawm Kili, nqe lus no piav tus kub me zoo li nws tawm ntawm ib tug ntawm plaub tug kub uas sawv los hauv lub nceeg vaj Kili tom qab thawj tug kub—uas sawv cev rau Aleksandaw tus Loj—raug lov lawm. Loos tsis yog xeeb los ntawm cov Kili, tiamsis nws pib nws txoj kev kov yeej lub ntiajteb los ntawm thaj av Kili, thiab hauv qhov kev txhais ntawd, nws tawm ntawm ib tug ntawm plaub tug kub ntawd.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Yog li ntawd peb pom nyob rau hauv tshooj yim ib tug tim khawv thib ob rau tshooj xya. Medo-Persia muaj ob tug kub, Tim Nkij teb chaws muaj ib tug thiab tom qab ntawd ntxiv plaub tug kub ntxiv. Qhov ntawd ua tau xya tug kub ua ntej Loos, rau qhov tus kub me tawm hauv ib tug ntawm Tim Nkij teb chaws plaub tug kub. Ob ntxiv ib ntxiv plaub sib npaug xya, ces Loos, tus kub me, yog tus yim thiab nws yog ntawm xya tus ntawd los. Nws tsim nyog nco tseg tias hauv nqe no uas qhia tias Loos tawm hauv ib tug ntawm cov kub Greek yog ib qho ntawm cov lus sib cav yav tom ntej loj tshaj plaws uas Miller thiab nws cov neeg ua hauj lwm nrog nws tau raug ntsib hauv lawv keeb kwm.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Cov Protestants hauv zaj keeb kwm ntawd tau hais tseg ruaj khov tias lub kub me ntawm Loos tsis tuaj yeem yog Loos, rau qhov lo lus faj lem qhia meej tias lub kub me ntawd tau tawm los ntawm ib tug ntawm plaub lub kub Kili hais. Yog li ntawd lawv thiaj sib cav tias lub kub me ntawd sawv cev rau Antiochus Epiphanes uas yog ib tug ntawm cov vajntxwv Seleucid uas kav txuas ntxiv mus hauv keeb kwm tom qab qhov kev faib lub nceeg vaj thaum Alexander tus Loj tuag lawm. Qhov kev sib cav hauv keeb kwm Millerite txog qhov teeb meem no loj heev txog npaum li tias rau ntawm daim chart xyoo 1843 muaj kev sib cav tawm tsam txoj kev qhia ntawm cov Protestants uas tsa los ntawm qhov tseeb tias Daniel pom lub kub me tawm los ntawm ib tug ntawm plaub lub kub Kili hais thiab yog li ntawd thiaj tsis tuaj yeem txheeb tau tias yog Loos, vim Loos tsis yog xeeb los ntawm tim Nkij Teb Chaws. Qhov kev sib cav ntawd tau cuam tshuam rau txhua nqe hauv Daniel uas txheeb Loos. Txoj hauj lwm ntawm cov Protestants kuj muaj tias cov “tub sab ntawm koj haiv neeg” hauv nqe kaum plaub ntawm Daniel kaum ib yuav tsum yog Antiochus Epiphanes. Yog li ntawd cov Millerites thiaj muab tso rau saum daim chart uas Sister White tau txheeb tias yog “coj raws li tus Tswv txhais tes thiab tsis txhob hloov,” ib qho kev siv rau Antiochus Epiphanes los qhia tias vim li cas nws thiaj tsis tuaj yeem yog lub nceeg vaj plaub ntawd. Puas yog Loos tsa lub zeem muag ntawm keeb kwm faj lem ruaj khov, los yog puas yog ib tug vajntxwv Seleucid uas tuag dhau ib puas xyoo ua ntej Khetos yug los sawv cev rau lub hwjchim uas sawv tawm tsam Khetos thaum Nws raug ntsia saum ntoo khaublig?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Lo lus nug uas yuav raug tsa yog, vim li cas Daniel thiaj raug qhia kom pom Loos tawm los ntawm ib lub kub ntawm tim Kili, yog tias Loos tsis yog ib tug xeeb ntxwv ncaj qha ntawm tim Nkij teb chaws? Lo lus teb yog tias thaum pib ntawm Loos txoj kev sawv los muaj hwj chim tau pib hauv thaj av ntawd uas yav tas los yog thaj chaw ntawm tim Nkij teb chaws, tab sis vim li cas txoj kev cev lus faj lem thiaj raug nthuav tawm li ntawd kom cia muaj kev tsis meej pem ntawd?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Yam tsawg kawg ib lo lus teb, dhau ntawm qhov tseem ceeb ntawm kev cim tseg qhov chaw uas Loos pib sawv los, yog tias qhov lus txhiaj txhais hais txog Loos ib txwm tawm los ua tus yim thiab tseem yog ib tug ntawm xya ntawd, raug teb los ntawm qhov uas Loos raug txuas nrog thaj av Kili, kom thiaj khaws tau lub ntsiab ntawm lo lus txhiaj txhais tias Loos yog ib tug ntawm xya. Lo lus txhiaj txhais ntawd tseem ceeb heev li ntawd, txawm li cas los xij cov Millerites yeej tsis muaj peev xwm to taub tau lub tswv yim ntawd los ntawm qhov chaw uas lawv sawv nyob hauv keeb kwm. Qhov tseeb tias txhua qhov kev siv lus qhia nyob saum tsis yog daim ntawv qhia xyoo 1843 xwb, tab sis kuj yog daim ntawv qhia xyoo 1850 thiab, yog tej daim duab piv txwv ntawm cov ntsiab lus uas raug hais ncaj qha hauv Vajtswv Txojlus yaj saub, tsuas yog ib qho kev siv lus qhia nkaus xwb uas hais kom meej tias Antiochus Epiphanes tsis yog lub hwj chim uas sawv tawm tsam Khetos, ua rau qhov kev ntxiv ntawd rau daim ntawv qhia muaj nqis thiab muaj qhov tseem ceeb heev. Nws tu siab npaum li cas uas thaum Adventism tso lawv tej hauv paus tseg lawm, hnub no lawv pom lawv tus kheej tab tom qhia tias lub hwj chim hauv Daniel kaum ib nqe kaum plaub yog Antiochus Epiphanes es tsis yog Loos! Tam sim no lawv tab tom qhia yam uas cov Millerites tau tawm tsam heev kawg, mus txog rau qib uas lawv tau sawv cev rau qhov kev sib cav ntawd rau saum daim ntawv qhia xyoo 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Cov nceeg vaj hauv keeb kwm qhia meej tias Loos sawv los ua tus yim, thiab yog ib feem ntawm xya tus ntawd. “Tus kub me” hauv tshooj xya uas hais “lus loj tawm tsam Tus Siab Tshaj Plaws” sawv los ua tus yim, thiab yog ib feem ntawm xya tus ntawd. Cov kub hauv tshooj yim qhia meej tias Loos sawv los ua tus yim, thiab yog ib feem ntawm xya tus ntawd.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Hauv zaj lus tom ntej no peb yuav tshuaj xyuas seb Loos niaj hnub no, raws li tau sawv cev hauv Tshwm Sim kaum xya, nce los ua tus yim thiab yog ib tug ntawm xya. Tom qab ntawd peb yuav rov qab mus rau Daniyees ob thiab txheeb kom meej tias vim li cas Daniyees ob cov plaub lub nceeg vaj, uas yog thawj zaug hais txog cov nceeg vaj hauv Vajlugkub txoj lus faj lem, thiaj sib haum nrog Tshwm Sim kaum xya yim lub nceeg vaj.