Welcome back to part three of our study on the daily. This is a follow-up study of Daniel 11, 40-45, the final rise and fall of the King of the North. In our first two presentations we looked at the pioneer understanding of what the daily symbolized in the book of Daniel. And afterwards we looked at the controversy that arose after the turn of the century when Conradi and Daniels and Prescott brought to the Adventist people a new understanding of the daily and how initially that new understanding was not received as Sister White stood against it. But it continued to be agitated and after her death it ultimately grew to the point to where it is the predominant position in Adventism today that the daily represents Christ's work in the sanctuary. But this is in opposition to the pioneer position, the position which Ellen White fully endorsed. And as you look back at the controversy that took place during that time period, certainly those that were trying to uphold the pioneer position were correct for doing so. But there's even a greater implication today on having the correct understanding because the daily represents paganism and it describes the historical role that pagan Rome played in the transition to bring about the papacy to rule the world for the 1260 years. And this piece of history which is one of the predominant themes of the prophecies of Daniel and Revelation and is a theme that is spoken much about in the Spirit of Prophecy. This particular history was clearly identified by Sister White as a pattern to understand the last six verses of Daniel 11 which Sister White spoke about as still future to her time period and as verses that were going to come to fulfillment at the end of the world. So if we're going to understand these verses correctly and use the history associated with the daily and the abomination of desolation, then we must be accurate on what the daily symbolizes. Those that choose to understand the daily as referring to Christ's work in the sanctuary partially come to that conclusion because the word daily, continual in the Hebrew, is so often used in the testimony of the sanctuary and the work of the sanctuary in the Old Testament. It's associated with the continual burnt offering and the continual showbread and other passages in the sanctuary. And the translators of the King James Version also believing that this word continual must be pointing to the sanctuary, supplied a word with it, sacrifice, which adds to a shallow reading. It adds to one's convictions about identifying the daily as the sanctuary service of Christ. But as we looked at in page 74 and 75 of Early Writings, Sister White says this word sacrifice was added by human wisdom and it doesn't belong to the text. So when we read the daily in Daniel, we should not include sacrifice. And if the false interpretation of the daily, which is taught in the schools of Adventism today, was correct, that the daily represented Christ's work in the sanctuary, then certainly the added word by the translators of sacrifice would be accurate because it would only point more clearly to Christ's work in the sanctuary. But as Sister White says, it doesn't belong to the text. Where the daily, the word continual, is used in the other passages in the Old Testament in connection with the sanctuary service, it's a verb describing the action of a noun. But in the book of Daniel, the daily is not a verb. It's a noun itself. It's describing an object that is symbolizing a specific thing. So it isn't even used linguistically in the same way in the book of Daniel as we find it in the sanctuary. Now Adventism is, you can boil Adventism down to one verse in the book of Daniel, Daniel 8.14, unto 2300 days, and shall the sanctuary be cleansed. That's the very heart of our experience. We need to enter into that experience by faith. It's the identifying prophecy for how our movement came into existence. It's the very foundation of the Advent message. And the whole chapter 8 of Daniel is perhaps the most profound prophetic chapter in the Bible. And we're going to look at that at this time. And in doing so, we're going to, instead of just speak about the daily, we're going to see how it fits into the flow of Daniel 8. And we'll look at it in Daniel 11 and Daniel 12, where Daniel also uses the word daily. But it's very difficult to just look into Daniel 8 without taking some time to describe the depth of literary technique that Daniel used, that he was inspired to use when he wrote Daniel 8. It's very easy for those of us to read all of Daniel's writing and not see by a surface reading how profound Daniel 8 is. But the testimony that prophecy brings to us overall in the Bible in spirit of prophecy is at the end of the world, there's going to be a test brought to all mankind through the Sunday Law. And the Sunday Law is clearly identified as the mark of the beast. But the principle that allows the mark of the beast to be enforced upon the world is the combination of church and state, which Sister White identifies as symbolized by the image of the beast. The image of the beast symbolizes the combination of church and state. The image of the beast is different than the mark of the beast. The mark of the beast being Sunday keeping. But the testing issue at the end of the world, and therefore the testing issue that prophecy speaks about, is this combination of church and state. And part of the testimony of end-time prophecy is that at the end of the world, the three-fold union of the beast of Catholicism, the dragon of spiritualism, and apostate Protestantism, as represented in Revelation 16, is the false prophet, are going to come together into a three-fold union which will bring to maturity modern Babylon. And modern Babylon is going to enforce this test upon all the world. And in doing so, they're going to enforce the principle of combination of church and state. And when you look at these three powers, the dragon, the beast, and false prophet, individually, in order to get a more clear view of the roles they play in end-time prophecy, you'll find that all three of these entities have a spiritual and a political side. The dragon's spiritual side is spiritualism. It comes in many names, but it's all the same religion. Whether it's spiritualism, paganism, pantheism, Hinduism, Buddhism, Shintoism, it's all spiritualism. And it has a political side, which we know is socialism, which also comes in many names. You can call it Bolshevism, communism, Nazism. All these isms, politically, are still simply socialism with another name upon them. And this is the politics of the dragon. Now, the beast of Catholicism's religious side is Catholicism, and its political side is a monarchy. The Catholic Church is your classic kingly power. And the religious side of the false prophet of the United States is Protestantism. There comes a point in time where it becomes apostate Protestantism, but it still, nonetheless, is Protestantism as far as Bible prophecy. And the political side of the false prophet is a republic-type government, or what we would call today as a democracy. And even to the very end, the United States, when it fully gives itself over to the principles of the papacy by enforcing the mark of the beast, even then it's through democracy that this takes place when the people of the United States put pressure on their legislators to pass a Sunday Law. So we see that all three of these powers that are the main players in end-time Bible prophecy have a religious and political aspect. And this is a predominant theme in Bible prophecy, this combination of church and state. And as we begin to look at Daniel chapter 8, I wanted to start there with something that would let us consider these two views of prophecy, because sometimes a prophecy will be talking about a power, say the papacy, as it does in Daniel 11, 40-45. And it describes basically the story of the papacy's political aspirations as the deadly wound is healed. But another passage of prophecy, such as Revelation 16, when it speaks about the frog that comes out of the mouth of the beast and leads the world to Armageddon, is not speaking about the political aspect so much of the papacy as its religious aspect. So when we see that each of these powers has a dual nature connected with them, our understanding begins to broaden and deepen. And in the book of Daniel, Daniel is one of the clearest prophetic books in the Bible that teach the principle of repeat enlarge, which is a prophetic principle that teaches that a previous Bible prophecy is repeated, but it's enlarged in that second repetition. And Daniel is the classic example of how this principle works. We see in Daniel 2 the basic framework for Bible prophecy as far as the kingdoms of Bible prophecy. This is the skeleton of Bible prophecy where the rest of the body of Bible prophecy is built upon. And in Daniel 2, we see the kingdoms of Bible prophecy illustrated. And in Daniel 7, we see these kingdoms repeated but enlarged upon. And then in Daniel 8, we see these kingdoms repeated but enlarged upon. But another aspect that we can look back into these three testimonies about the kingdom of Bible prophecy in the book of Daniel is Daniel 2 being the fundamental foundational understanding of these kingdoms. Daniel 7 is primarily describing the political movements of these kingdoms, how they came to control the world during their time period to rule the earth with their political machine to do so. Daniel 8 tells the same history, but Daniel 8 is taking the perspective of the religious side of these powers. And because of that, the way that we can recognize that in Daniel 8, that this is the religious angle, is the words that Daniel uses. And we're going to look at some of the words and try to determine what message Daniel was conveying simply by using those words. But Daniel, the reason that this book is perhaps the most profound chapter I'm speaking of, in Bible prophecy, is because he uses words to convey ideas, but he uses words to contrast with themselves, and you'll see what we mean, in order to convey more information than simply is found in the words. And he even changes the gender of words as we go through in order to also convey a meaning that's even broader and deeper than the surface reading. Now, we wouldn't have time in one setting to go to some of the depths of Daniel 8 that I'm suggesting are hidden there in Daniel's use of words, but we'll go far enough to point up some of the understanding of the daily, which is the object of our study. But one of the ways that we can find that Daniel 8 is the history of Bible kingdoms, only from the religious aspect, is that throughout the vision that's given in Daniel 8, we see Daniel describing, whether it's the Medes and Persians, or the Greeks, or the pagan Rome, or papal Rome, the words he uses to identify their movements, or identify the different beasts that represent these kingdoms, are words straight out of the sanctuary. If we begin in verse 3 with the ram that identifies the Medes and Persians, the ram is a sanctuary animal. And when we see Greece come on the scene of history, we see a goat, which is a sanctuary animal. We see the power of these animals conveyed in the story of the horns, and we know that the horns are part of the altars. Now, the daily we've already discussed is a word that's often used in the sanctuary setting. In verse 13 and 14, we see the sanctuary of God identified clearly with a word that's translated as sanctuary. And the reason I say in verse 13 and 14, and not include verse 11, is because the words used in verse 13 and 14 that have been translated as sanctuary are words that, when found in the Bible, only identify God's sanctuary, period. Whether it's his sanctuary on earth, or his sanctuary in heaven, the word that's translated as sanctuary in verse 13 and 14 is only, exclusively, speaking of God's sanctuary. Whereas the word that's translated as sanctuary in verse 11 can mean God's sanctuary when found in other passages in the Bible, but it also can be a pagan sanctuary. It can be, when used with other phrases, it can be understood as a military or political sanctuary, or a fortress of strength. So, Daniel chose words for sanctuary to convey a message that, in 13 and 14, he was specifically talking about God's sanctuary. In verse 11, he was speaking about a different sanctuary. So, we see words throughout this vision that come straight out of the sanctuary. And in verse 13, we see a question asked, How long shall be the vision concerning the daily sacrifice and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot? And we discussed in an earlier passage that the pioneers correctly understood that what the question was being asked here is, how long is the vision concerning the two desolating powers, the daily desolating power and the transgression desolating power? How long is this going to last? And this question is more vividly or more broadly identified for what it's really asking with the word vision, because this question says, How long shall be the vision? And in this chapter 8 of Daniel, Daniel once again conveys a message with words, because there are several places in chapter 8 where we'll find the word vision, but it comes from two different Hebrew words. One of these Hebrew words that is translated in the English as vision means the entire vision, all of it, that Daniel was given in chapter 8. Another word that is translated vision in chapter 8 means a little snapshot, a little portion. And by recognizing these two words for what they mean, we get an idea of the focus of what Daniel is trying to say. And a clear example of this is in verse 13, because it says, How long shall be the vision? And this is the Hebrew word that means the entire vision. And we see back in verse 1 that in the time of King Belshazzar, Daniel receives a vision, a complete vision. And when we get to verse 13, the question is asked, How long for this entire vision? And this entire vision, we know, covers the time period of the Medes and the Persians, the Greeks, pagan Rome, and papal Rome. And the question is, How long is this time period when the Medes and the Persians, Greek and Rome is going to trod down God's sanctuary and God's people? And if you would if you have a pen and a piece of paper, I'll give you just a few examples where you can find in Scripture outside of Daniel where this is a question, this how long are the forces of Satan going to trample under God's sanctuary and His people? How long is this going to last? This is a common cry of God's prophets and God's people throughout Bible times. How long is this going to go on that the forces of Satan are going to desecrate the sanctuary? And you can't, in a thorough study of the sanctuary, of God's sanctuary in the Bible, you can't separate God's sanctuary from His people. They go together. So when you're talking about treading down the sanctuary, you're also talking about treading down God's people. But for further study after this study, look in Psalm 74 verses 1, 3, and 10, or Psalm 79 verse 5, or 80 verse 4, or Zechariah 1, 12, or Isaiah 51, 12 through 14, Isaiah 52, 4 through 6, Isaiah 65, 1 through 3. And you'll find in various phraseology this same question, how long are the forces of evil going to trample upon God's sanctuary and His people? And it's because in verse 13, this how long should be the vision, we know that it's speaking about this entire vision that Daniel's given from the time period of the Medes and Persians, all the way into the time period of Papal Rome, because Papal Rome is clearly identified in Daniel 8. And so when we come to verse 14, and we see the answer that unto 2300 days, then shall the sanctuary be cleansed. And we know as Adventists that that brings us to 1844. Not only this answer, 1844, then shall the sanctuary be cleansed, when taken in connection with verse 13, it doesn't simply mean that in 1844 that Christ was going to begin His ministry of judgment in the most holy place, and He was going to set the sanctuary right and justify it. But it also means that in 1844, something was going to be set right or justified or cleansed with God's people. And sometimes as Adventists, we haven't looked as deeply into what took place in 1844 concerning God's people in connection with the sanctuary, and we should. This is a much more profound question and answer here in verse 13 and 14 than one sometimes recognizes on the surface. So we want you to see this vision, how it's used, because we're going to look at it here a little bit further on. And as an example of this word that's translated vision, being just a little snippet of the picture, in verse 26 we see both these words that are translated visions used. And it says in verse 26, And the vision of the evening and morning which was told is true. Wherefore, shut thou up the vision, for it shall be for many days. The vision that Daniel is here told to shut up is the large total vision. Close it up. It's not going to be understood for many days. But there's also a confirmation that the vision of the evening and morning, and this takes us right back to verse 14, the vision of the 2300 days. And this vision is not the same Hebrew word that means the total vision. This is the one that is talking about the little snapshot. It says, This little piece of information in verse 14 about the cleansing of the sanctuary, it's true. Remember that it's true. And when you see how Daniel uses this word vision, it's very helpful if you ever have the opportunity to share the 2300 day prophecy with someone that doesn't understand it. Because if you want to make a logical and a sound jump from Daniel 8 into the explanation of the 2300 days as found in Daniel 9, the way that you would do it is you go to verse 21 of Daniel 9 and you say, Yea, whilst I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning being caused to fly swiftly, touched me about the time of the evening oblation. And you point out that what Daniel's identifying is this Gabriel is the angel that came at the vision, the big vision at the beginning. And in the context of chapter 9, this will take you back into the vision of chapter 8, the big vision. But if you drop down into verse 23, it says, At the beginning of thy supplications, the commandment came forth, And I am come to show thee, for thou art greatly beloved, therefore understand the matter and consider the vision. He's told to consider the vision, but this is the little snippet, not the entire vision of Daniel 8. Consider the vision of the evening and morning, which is true, and then we have the explanation of the 2300 days. But this use of vision by Daniel, this word that is two Hebrew words translated as one word in English, is the key to leading people into understanding that verses 24 and onward in Daniel 9 are speaking about the vision of the evening and mornings of verse 26 of Daniel 8 and Daniel 14 of Daniel 8. So, Daniel uses words, whether he was totally conscious of how he was using them, or it was strictly inspiration that was guiding his thoughts, and he didn't have full recognition of what he was doing. Nevertheless, how words are used in Daniel chapter 8 is important for us to see. He is telling us with the question in verse 13, how long are the forces of evil going to trample down the sanctuary in God's people? He is tying that in with the testimony of this vision of the Medes and Persians and the Greeks and the pagan Romes and papal Rome trampling down God's people, but it's in the context of them religiously trampling it down. And we understand that because throughout chapter 8, Daniel is using these words from the sanctuary. Daniel is trying to convey a message to us that this isn't the political aspect of these kingdoms that's being emphasized in chapter 8. That was identified in chapter 7. This is the religious aspect. And the religious aspect of these kingdoms is a counterfeit religion that opposes God's true religion as found in the sanctuary and as followed by his people. And this is why we see these sanctuary words used all the way through this testimony. Now, where we want to arrive at in our study is to look closely at the daily. And in order to focus in on how the daily is used in verses 9 through 13, we want to start in verse 8. And in verse 8, we are already at the point in the history that's being identified where Alexander the Great's kingdom is going to be broken when he dies and his kingdom is divided by his four generals. And it's very important to see what Daniel does in verse 8. If you miss it and then you incorrectly understand it, you'll end up going the direction that Desmond Ford goes with his prophetic understanding and many others do as well. But you'll end up identifying Antiochus Epiphanes in the following sequence. But you don't have to. If you just watch what Daniel does, you will be led into a logical understanding that rules out that understanding. Now, in verse 8, let's read it. It says, Therefore the he-goat, Alexander the Great, Greece. Therefore the he-goat waxed very great, and when he was strong, the great horn, Alexander the Great, was broken. And for it came up four notable ones towards the four winds of heaven. Now, these four notable ones in agreement with the previous prophecies of Daniel and in agreement with history, these four notable ones are the four generals of Alexander the Great that divided up his empire. And Daniel does something very important here. These four notable ones are in the masculine gender. But it tells us how they divided up the kingdom. It says, And for it came up four notable ones towards the four winds of heaven. So, the four winds of heaven are identifying the four directions on the compass. But these four winds are also given a gender and the four winds are feminine. The four horns identifying Alexander's generals are masculine, but the winds are feminine. And now, the reason that we're emphasizing this is for this reason. The people that take the false prophetic path in this verse and end up identifying Aetacus' epiphanies in history as the Antichrist power that's illustrated in the following verses, they do it because they suggest that the next power that rises in verse 9 and onward comes out of the former Grecian empire. But understanding the genders that Daniel uses in verse 8 will not allow you to do that because the four generals are identified as masculine, but the four winds, which identify the four directions on the compass, are feminine. So, knowing that, let's look at verse 9. And it says, And out of one of them came forth a little horn. Now, this little horn we're going to identify as pagan Rome. But where pagan Rome came from is identified right there in that first phrase. It says, And out of one of them. And this them is in the feminine. It's not in the masculine. Out of one of them is not saying it came out of one of the four notable ones, which was Alexander the Great's generals. It did not come as a descendant from the empire of Greece. It came from one of the directions of the globe. Rome rose independently from the lineage of Greece. And that's what Daniel tells us by the gender that he uses in verses 8 and 9. Out of one of them came forth a little horn. Now, this little horn is masculine. And we're going to see Daniel do one of the most interesting and profound things here in verses 9, 10, 11, and 12 that you find in Bible prophecy. Because he's going to talk about this little horn power, which we're going to suggest to you right here, is identifying both pagan and papal Rome. And what Daniel does in verse 9 is he identifies the little horn, Rome, as masculine. And we'll find that in verses 9 through 12, when Daniel is identifying this little horn power as masculine, what he's doing for us is he's identifying the characteristics of pagan Rome. But in these verses, he switches to feminine when speaking of the little horn. And when he switches to the feminine gender, he's identifying the characteristics of papal Rome. And he doesn't do it in a confused fashion. It's in a very systematic fashion. In verse 9, when speaking of the little horn, he places it in the male gender, identifying pagan Rome. But in verse 10, he switches to the feminine and identifies the characteristics of papal Rome. And then, in verse 11, he switches back to the masculine, once again identifying the characteristics of pagan Rome. And then, in verse 12, he switches back to the feminine to identify the characteristics of papal Rome. And when you see the little horn as simply identifying this fourth kingdom of Bible prophecy that Daniel 7 has told us is different than all the rest, it's diverse than the other beasts before it. And we know that part of the difference about the Roman Empire in relation to Babylon, Medes, and Persians, and Greece is that it had a dual aspect in the sense that first it was pagan Rome and then it transcended into papal Rome. When you realize that that's part of the history, that's part of the testimony of Rome, then you see that Daniel was doing nothing more than taking these four verses, 9-12, to set forth some characteristics of Rome, but first pagan Rome, then papal Rome, then back to pagan Rome, and then papal Rome. And let's look and see if we can see this as we go through. Verse 9, "...and out of one of them," out of one of them feminine, "...out of one of the areas from the compass arises a little horn, masculine, which waxed great toward the south and toward the east and towards the pleasant land." And history and Bible prophecy teaches us that when pagan Rome came to conquer the world, it had three areas of conquest that it went after in a specific order. And this is the order it first led out in its attempt to conquer the world to the south on a campaign to the south and then towards the east and then towards the pleasant land, which we understand is Palestine. And we see here in this little horn, masculine, pagan Rome being identified. And what's being identified here in this verse is how pagan Rome came to conquer the world. But in verse 10 it says, "...and it waxed great," and this it is feminine. There's a change here. And here is where Daniel is still talking about the little horn, but the little horn represents Rome in its totality, pagan and papal. And now Daniel's going to tell us something about papal Rome. "...and it waxed great even to the host of heaven. And it cast down some of the hosts of the stars to the ground and stamped upon them." And the first thing Daniel wants to tell us about papal Rome is that it's going to stand against God and his people. It's going to be a persecuting power like none other that is going to oppose the host of heaven, which includes not only the angels of heaven, but God's church on earth. And it's going to stamp upon those people in this persecution. And this is one of the characteristics of the papacy. So we move into verse 11 and it says, "...yea, he magnified himself even to the prince of the host." And Daniel switches back to the male gender here. Yea, he, that's the male once again identifying pagan Rome. And he magnifies himself to the prince of the host. And the prince of the host was Christ. And sure enough when Christ was crucified, it was under the authority of pagan Rome. And this is pagan Rome in verse 11, magnifying itself to the prince of the host, magnifying itself against Christ when it crucified Christ. And it says, "...and by him," and a clearer translation of this phrase by him for us today would be, "...and from him, from him the daily paganism, from him paganism was taken away and the place of his sanctuary was cast down." Now we've looked at this verse a little bit already in earlier studies. But what this is telling us here is, here's Daniel saying, okay, I'm going to tell you a little bit more about pagan Rome. Two verses earlier I told you the areas of conquest it took to conquer the world. But in this verse I'm going to tell you this is the power that's going to crucify Christ. But this is also the power that's going to take away paganism. And the place of his sanctuary will be cast down. And the place of his sanctuary, this is one of the words that Daniel uses to send a message in Daniel 8. This word sanctuary can be found in the Bible. The Hebrew word can be found in the Bible to illustrate either a pagan sanctuary or God's sanctuary. You have to identify what it's speaking of by the context. And by the context here, the sanctuary is the pagan sanctuary of pagan Rome. And the place where that was, was in the city of Rome. And we know that part of the prophetic historic story of pagan Rome is that it came to its end. The time that it ruled the world came to its end when the city, the capital that was the city of the empire was moved from the city of Rome to the city of Constantinople. So if we put verses 9 and 11 together, we see how pagan Rome comes to control the world. And then we see Daniel saying that this power is going to crucify Christ. And that this power was going to take away paganism. And part of the story that you need to understand about this power, Daniel says, is that the place where its pagan sanctuary is, is going to be removed. And that is part of the story of pagan Rome. The removal of the capital from the city of Rome to Constantinople. Now, in verse 12, it's going to switch to feminine, but we don't want to go to verse 12 yet. I want to show you something that's very important, very important, especially when looking at the false understandings in Adventism today about what the daily is. And the two premier false understandings is that the daily, because it's the word continual, a sanctuary word, is pointing to Christ's work in the sanctuary. A secondary, less used, false understanding of what the daily is, is that it's the Sabbath. Sabbath being found in the heart of the sanctuary in the Ark of the Covenant, the very heart of the law. And some will tell you that this continual here in verse 11, when used in the book of Daniel, represents the Sabbath. And that when this power takes the Sabbath away, what's being identified is the Sunday law. When the Sabbath is made unlawful according to the laws of man. But we need to look at something closely here. Wherever we find this daily in either chapter 8, 11, or 12 of Daniel, it's always taken away. Let's look at Daniel 11.31 very quickly. And we see here that, "...and arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily, and they shall place the abomination that maketh desolate." And then if you go to Daniel 12.11, you'll see, "...and from the time that the daily sacrifice shall be taken away." So the places where the daily is identified, it's always being taken away. Now, this we need to be careful with as far as going slowly so you'll follow me. On Daniel 8, Daniel 11, and Daniel 12, we see the daily taken away. And because the daily is taken away, William Miller and the pioneers had to find out what it is that's taken away that allows the abomination of desolation to be set up. And they arrive at Thessalonians, and they see that the restraining force for the man of sin was pagan Rome. And they conclude that the daily is symbolizing paganism or pagan Rome, and they conclude it correctly. But there is a word here that Daniel uses that is even more deep and profound than what the pioneers understood, and here's what I mean. Daniel, in chapter 11 and chapter 12, uses a Hebrew word that's from the sanctuary once again, and it means to take away. It's the Hebrew word that they use in the sanctuary service to describe when they would take the ashes from under the altar, and they would take them away out of the camp. They would remove them, and that's what this word means. It's a sanctuary word, and it means to remove. And in Daniel 11, 31, what's being described is paganism, the daily, being taken away, being removed in order for the papacy to arise. And in Daniel 12, 11, it says, and from the time that paganism is removed, so that the abomination of desolation can be set up. So, this word that is translated in the English as taken away is a sanctuary word, but it means to remove. But if we go back to Daniel 8, verse 11, it's a different Hebrew word that's translated as take away. And evidently, William Miller and the pioneers, they brought all these passages of the daily together, and they arrived at the correct conclusion. But they didn't place much emphasis on the distinction between this word in verse 11 that is translated as take away, and chapters 11 and 12, the different Hebrew word that's translated take away. But this word in verse 11 of chapter 8 that is translated as taken away is not the same Hebrew word, but it is another sanctuary word. But it means to exalt or to lift up. And this word is used in the sanctuary for when the high priest was going to lift up the wave sheaf offering, he would lift it up, he would exalt it before the Lord. So, there is a sense of movement, of being taken away, but it's not the same as being removed. It means to lift up or exalt. Now, this is very important when we go back to verse 11 and consider this. And let's go back there now with me, if you would. Verse 11, and yea, he, feminine, or forgive me, masculine, pagan Rome magnified himself to the prince of the host. He crucifies, allows Christ to be crucified under his authority. And from him, from pagan, from paganism, from paganism, the daily paganism is lifted up and exalted. It's not taken away in the sense that chapter 11 and 12 are talking about. What happens here in verse 11 is that paganism is exalted. And this is the story of verse 11 here, because the very next phrase is in the place of his sanctuary was cast down. It's this sanctuary that was associated with pagan Rome, where paganism was exalted to the world. This is where as pagan Rome conquered the world, if they conquered a country that had a new false deity, they'd take it with them after they conquered the country and they'd give it a place in the pantheon and they'd further exalt paganism. And so we see here in verse 11, what's being identified is pagan Rome's attribute of exalting paganism. It says, and from him, from pagan Rome, paganism was lifted up and exalted. And the place where he did it at, the city of Rome, the place where he did it at by building the sanctuary of the pantheon in order to lift it up, it's going to be removed. It's going to be cast down. So verse 11 is consistent with itself. Now you can add to that understanding that it's the pagan forces of Europe, paganism in general from them, that were further going to exalt paganism. And the way that they would do it historically beyond lifting it up through the worship at the pantheon was that they were going to be the ways and means for the papacy to control the world. And through the papacy, paganism was going to reach a new stage of exaltation because suddenly it was going to be more insidious in the sense that it was the same worship, only now it had a Christian covering on it. So we see that pagan Rome is the instrument of really exalting paganism in its own efforts while it ruled the world, but then further exalting it by ceasing the profession of being pagan and endorsing Catholicism, which is much more dangerous when paganism is covered with a Christian profession. Now this is where you have to stop and ask yourself the question. Daniel didn't accidentally choose this word in verse 11, which means to lift up and exalt, and accidentally choose different words in chapter 11 and chapter 12, which mean remove. They come from the sanctuary. These are both sanctuary words, and Daniel chose these words perfectly. And in the Adventism today, those that will cling to the false view that was brought in in the early 1900s in opposition to the pioneer view of William Miller, which was endorsed by the Spirit of Prophecy, they will tell you that it's identifying one of two things. Primarily they'll tell you it's identifying Christ's work in the sanctuary, but some, as we discussed, the minor view, they'll say it's identifying when there's a Sunday law and that the daily is the Sabbath. Now let's look at these two false views in verse 11. It says, and by him the daily was not removed. By him, whoever this person is, by him, and the false view will tell you that this is the papacy. By him, the papacy. The daily, and if you're going to take the false view, the premier one, Christ's ministry in the sanctuary above was taken away, and they'll tell you that means it was removed. It was blocked. It was obscured by the ceremonies of papal Rome obscured Christ's work in the heavenly sanctuary. Brothers and sisters, they do do that through their traditions and their ceremony, but they never close the door for anyone that truly wants to find Christ from entering the sanctuary with Christ. So that's kind of stretching whether that really takes place, but more than that, they don't address what this Hebrew word really means. Because if they're saying here in verse 11 that by him, by the papacy, the work of Christ in the sanctuary was taken away, that's one thing, but it doesn't mean that. It means to be lifted up and exalted. So if they're saying the papacy took Christ's work in the sanctuary and exalts it and lifts it up to the world, it doesn't make sense. Their position totally falls apart by the word that Daniel used. Now, the minor view in Adventism about this daily representing the Sabbath, let's look at that. They'll say here that by him, through the papacy or his political forces, the Sabbath will be removed. And that's what you'll tell you, be removed at a Sunday law. But brothers and sisters, they don't address what this word really means. And what this word really means that's been translated taken away would make their position say this, by him, from the forces of the papacy, the Sabbath, the daily, would be lifted up and exalted. This isn't identifying a Sunday law. This is identifying somebody that's going to lift up the Sabbath. So brothers and sisters, the position that William Miller and the pioneers arrived at concerning what the daily was and where it fits into history is sound based on the words that Daniel choose to apply to the different passages in Daniel. Now, you'll notice Daniel's the one that spoke of the daily and he does it in chapter 8, chapter 11, and chapter 12. And he specifically chose these words that end up translated as taken away in all three situations, but they were different words. And we have to be consistent with Daniel's testimony. Now, we're going to look further at this chapter and our time's running out in this hour, but let's look at verse 12 here. And a host was given him. This him here jumps back to feminine. Verse 9 was masculine, pagan Rome. Verse 10, feminine, papal Rome. Verse 11, masculine, pagan Rome. And verse 12, it jumps back to feminine. And we're going to see papal Rome illustrated again. Pagan, papal, pagan, papal. A very consistent outline by Daniel, all describing the little horn because the little horn represents both aspects of the empire of Rome. And a host or an army was given the papacy against paganism. And this is consistent with Daniel chapter 7 because Daniel chapter 7 tells us that pagan Rome divided into 10 kingdoms and they were all pagan. But three of those pagan kingdoms possessed a pagan theology that was incompatible with Catholicism. It couldn't coexist. And through history and time, these other seven horns of Daniel 7, these pagan nations of Europe, beginning with Clovis, one by one begin to profess Catholicism and they bring their political strength and their armies to the side of the papacy in order to remove that remaining fortress of those three horns of paganism that were totally resistant to Catholicism. So if we go back and see verse 12, it says, and a host, an army, a military strength is given the papacy against paganism by reason of transgression and it cast down the truth to the ground and it practiced and prospered. And we know that the papacy cast down the truth to the ground and practiced and prospered. And what we want to look at when we come back is this phrase, by reason of transgression, because we're going to see something very important to the overall testimony in Daniel and Revelation with this idea of transgression. I mean, what was the transgression that allowed the papacy in verse 12 to get a military strength to come do its dirty work? And this transgression is important to understand because when you go through the testimony of Daniel and the daily, you'll find the daily is always illustrated in connection with this second desolating power, the abomination of desolation. But one time the abomination of desolation is not listed by Daniel as the abomination of desolation, it's listed as the transgression of desolation. And the distinction between the transgression and the abomination is very interesting and it's beginning to be developed here in verse 12 and we'll look at that when we come back.