Heavenly Father, as we continue on in the study of the material associated with the 1843 chart, we once again ask that your Holy Spirit and your angels would be here with us, that the words spoken would be true for your honor and glory, and that those that hear these words may find them easy to understand, and that they would be used by your Spirit to convict us of the nearness of your return and our need of personal preparation for that event we ask in Jesus' name. Amen. We're starting into sermon number three in this series, but I ran out of time in sermon number two, so I want to bring one concept, put it into the record in this series before we move into sermon number three. And in your syllabus notes, if you go back to page 14, I'll do just a little bit of recap in order to make some logic about the part that I did not deal with. In our last presentation yesterday, we were addressing the fact that in Matthew 24-15, Jesus says that whosoever readeth of the abomination of desolation written of by Daniel the prophet, that whoever reads that needs to understand these things. And we understand that Jesus' statement in Matthew 24-15 was a prophecy identifying when pagan Rome was going to place the standards of their authority, the flags of idolatry within the sacred precincts of the temple in the AD 68 through 70 time period, and that when they placed those standards of their authority in the sacred precincts, that that was a sign to the Christians living in Jerusalem that they were to stop whatever they were doing and get out of Jerusalem. And that historical event was the fulfillment of the prophecy by Christ in Matthew 24-15, and we see Sister White commenting on that in the first couple chapters of the Great Controversy. And we'd already yesterday identified that when it comes to the abomination of desolation in the book of Daniel, which Jesus was referring to, that the pioneers of Adventism correctly understood that the abomination of desolation in the book of Daniel was symbolizing the papacy. Yet, as Adventists, and Sister White as well, identifies that it was pagan Rome that fulfilled the abomination of desolation that Jesus was speaking of in Matthew 24-15. So, how is it that we can say that pagan Rome was the fulfillment of the abomination of desolation in the book of Daniel, and also, at the same time, say the pioneers identified the abomination of desolation in the book of Daniel as the papacy? Is there not a discrepancy there? And we use that introduction to try to to open the door to the pioneer logic of the book of Daniel. One of the premier things that the pioneers understood about the book of Daniel is that it's describing two desolating powers, first paganism, then papalism. And in Daniel 9-26, you find the verse that the pioneers say is the fulfillment of, it's the verse that Jesus was speaking of, is how the pioneers describe it. And in verse 26 of Daniel 9, it says, and after three score and two weeks shall Messiah be cut off. It's the crucifixion of Christ, but not for himself. Christ was crucified for everyone who will receive the conditions of the gospel. And the people of the prince that shall come shall destroy the city and the sanctuary. That phrase is identifying that pagan Rome was the power and prophecy identified that would come and destroy the city of Jerusalem and the sanctuary in the 80-70 time period. And then it says, and the end thereof there shall be with a flood. And we looked yesterday at Revelation 12. In Revelation 12, you have both paganism and papalism. You have paganism in Revelation 12 as they're waiting to devour Christ when he's born. That's why he had to flee to Egypt to get out of the way of the attempt to kill the children and attempt to kill him. That was in the reign of pagan Rome. And then ultimately, pagan Rome crucifies Christ. And in verse 5 of Revelation 12, we see Christ caught up to heaven. And that's verse 5 of Revelation 12. And then in verse 6, it discusses the woman, the church fleeing into the wilderness for 1260 years. And in verse 14, it's the same story. The woman flees into the wilderness for 1260 years. And in Seventh-day Adventist, we know in Revelation 12, verse 6 and verse 14, that the woman is the church and the 1260 years in both those verses is the dark ages from 538 to 1798. But when you get to verse 15, it says that during the dark ages, because verse 14 has just described the 1260 years, that during the dark ages, the serpent, Satan, was going to cast out of his mouth a flood to drown the woman. And so when you go back to verse 26 of Daniel 9, it says, and the people of the prince that shall come shall destroy the city and the sanctuary. That's pagan Rome destroyed Jerusalem and the sanctuary in 8070. And the end thereof, the end thereof is this war that's under discussion in this verse. And the end of thereof shall be with a flood. The flood is a symbol of papal Rome. The serpent casts out of his mouth a flood to persecute the woman during the 1260 years of the dark ages. And then it says, and unto the end of the war, this war is representing the indignation of God against his people for breaking the covenant. And of course, we referenced it yesterday in Daniel's prayer, which is the introduction to this prophetic language in verse 26, in verse 11 through 13 of Daniel nine, when, when Daniel's praying about the condition of his people in verse 11 of Daniel night, Daniel says, yay, all Israel have transgressed by law, even by departing that they might not obey thy voice. Therefore the curse is poured upon us and the oath that is written in the law of Moses, the servant of God, because we have sinned against him. And then in verse 13, Daniel continues this thought. He says, as it is written in the law of Moses, all this evil has come upon us. And when you go to the writings of Moses, Deuteronomy 28 and 29 sets forth blessings and cursings against Israel. If they were obedient to the covenant, they would be blessed. If they were disobedient to the covenant, they would be cursed. And it's in Deuteronomy where you see one of the clearest presentations, Deuteronomy 28 of pagan Rome coming and destroying the city. Verse 26 of Daniel nine, speaking about the city and the sanctuary being destroyed by pagan Rome is nothing more than a secondary prophetic confirmation to what Moses had said. If they would break the covenant, then Jerusalem would be destroyed. But in Leviticus 26, another passage where Moses is giving blessings for obedience, and then he turns to cursing. If they were disobedient, you'll find four verses in Leviticus 26 that says, if Israel broke the covenant, that he would bring seven times of punishment on him. And this is what the Millerites are expressing in the chart up here, the twenty five hundred and twenty years of persecution. And you'll you see up here, if you could look closely that they're they're citing Leviticus 26. So my point is this, when it comes to Daniel nine, twenty six, the pioneers understood that the abomination of desolation spoken of by Christ in Matthew 24, 15 was was recognized in verse 26. And in verse 26, it talks about two desolating powers. It says that the prince that shall come shall destroy the city in the sanctuary. Eighty seventy pagan Rome and the end of the war and the end thereof shall be with the flood papal Rome. Twelve hundred and six years. Revelation 12. And until the end of the war, desolations are determined. And it's this verse here that the pioneers point to not only as the fulfillment of Matthew 24, 15, but also as the the foundational understanding that in the book of Daniel, there are two desolating powers that are identified. First, paganism, then followed by papalism. And yesterday we we then once we've got an understanding of the curse of Moses being an identification of the punishment that is brought upon Israel for their disobedience, then we look at some verses in Daniel and some of the. The the statements in these verses. Have a clarity to them that you do not recognize unless you're going to acknowledge that God had identified that he was going to bring his indignation, and that's in the prophecies of Moses. That's one of the way the ways that Moses states it is for twenty five hundred and twenty years, God's indignation would be poured out upon Israel. So when you come to verse 36 of Daniel 11, which is a classic verse for identifying the papacy, this is the verse that most people, most commentators say this is the verse that Paul paraphrases in Second Thessalonians, Chapter two, when he talks about the man of sin sitting in the temple of God, showing himself that he is God. Verse 36 of Daniel 11 says, And the king should do according to his will and he shall exalt himself and magnify himself above every God and shall speak marvelous things against the God of gods and shall prosper till the indignation be accomplished. If you don't understand what that indignation is, that God brought indignation against his people, then when this verse is talking, it's saying the papacy is going to prosper until the indignation, until God's indignation is over. And according to higher medicine and correctly, so God's indignation ended in 1798. And sure enough, the papacy prospered till 1798 when it received its deadly wound. And there's a there's a secondary argument to support this is versus saying the papacy shall prosper till the indignation be accomplished for that that is determined shall be done. If you if you notice this word determined the it's a it's a key that allows you to to be certain that this is talking about this twenty five hundred and twenty years of God's indignation. If you go back to Daniel nine. Verse twenty seven, and we've been looking at verse twenty six initially here in verse twenty seven is just a following on of this thought of verse twenty six, verse twenty six is talking about these two desolating powers. Pagan Rome, eighty seven, he destroys the city in the sanctuary, but after that, a flood of the dark ages of twelve hundred and six years and then verse twenty seven says, and he shall confirm the covenant with many for one week. And in the midst of the week, he shall cause the sacrifice and the oblation to cease. And for the overspreading of abominations, he shall make it desolate. He'll make what desolate. He's going to make the sanctuary desolate. It's going to be destroyed in eighty seventy, even until the consummation, the consummation being the conclusion. Sanctuary is going to be made desolate and into the conclusion. And it says and that determined. So here's this word determined at the conclusion of this war, of the conclusion of this indignation of God that he's brought against his people for their disobedience. There's something determined. Verse thirty six says the papacy would prosper till the indignation was accomplished and that that is determined would be done. And here, verse twenty seven is saying that determined shall be poured upon the desolate. And if you have a marginal reference for this word desolate, it says desolator. It's saying that when this war representing God's indignation, when it reaches its conclusion, its consummation in seventeen ninety eight, that desolation is going to be poured upon the desolator and the desolator was the papacy. And sure enough, in seventeen ninety eight, the papacy received its deadly wound. And without understanding the role of God's indignation, how it fits into the story of Daniel, you read these phrases and at least I read these phrases and I was uncertain what they meant. What's it mean that that that is determined shall be done? What's what's been determined? Well, what was discerned determined is that the papacy at the end of God's indignation of twenty five hundred and twenty years in seventeen ninety eight was going to receive the deadly wound. So if you go to there, we've led up now to the part that I need to put back in the record. This has been just a recap to get the the logic here of it all. If you go to Daniel eight, nineteen and Daniel eight, nineteen. It says, and he said, this is Gabriel coming to Daniel to explain the vision of Daniel eight. And Gabriel said, behold, I will make thee know what shall be in the last end of the indignation for at the appointed time. Shall be the end, shall be at the at the time appointed, the end shall be. And one of the things that we need to put into the record here is that there are five places, five places in the book of Daniel where you see this phrase appointed time. Four of those places, it's the identical Hebrew words. One of those places, it's different Hebrew words that you can't. It's saying something different when Daniel uses a different word, even if it gets translated the same in English. That's good evidence that he's not meaning the same thing. But the four places where we find time appointed, if you have your syllabus on page 15, all four of those places are listed. The first we just read in Daniel nine, eighteen, and below it, you'll see Daniel eleven, twenty-seven through twenty-nine. And yesterday, some of you weren't here yesterday, but yesterday,

Today we read a quote from Sister White where she said the book by Uriah Smith called Thoughts on Daniel and Revelation is God's helping hand. She also says in that statement that this book serves a purpose that no other book can do. I mean she places Thoughts on Daniel and Revelation at a level of no other human book, and it is a human book. She doesn't say everything in that book is inspired. She just says this is the very best book on the basic understanding of prophecy in Adventism that had been written when she said it, and I still believe it is still the very best book. There's never been one written any better than that book, and in that book, if you have that book, and you should have that book because Sister White says we should be giving that book out to our neighbors, and we can't give it to our neighbors as Seventh-day Adventists if we don't own it. So we have been divinely told we're supposed to have that book, and if you have that book, when Uriah Smith is commenting on verses 27 to 29, and you have this on your page, we'll read this together. It says, and both these kings' hearts shall be to do mischief, and they shall speak lies at one table, but it shall not prosper, for yet the end shall be at the time appointed. Then shall he return into his own land with great riches, and his heart shall be against the holy covenant, and he shall do exploits and return into his own land. At the time appointed, he shall return and come toward the south, but it shall not be as the former or as the latter. What Uriah Smith says about these two places where the time appointed is mentioned is that it's the end of a time prophecy. It's the year 330. This is from Daniel 11. If you have your Bible, turn to Daniel 11, verse 24. Uriah Smith's pioneers understood that verse 24 of Daniel 11 was speaking about pagan Rome, and in the very last phrase in verse 24, it says, and he shall forecast his devices. The he here is pagan Rome. Pagan Rome shall forecast his devices against the strongholds, and this word against, it's one of those Hebrew words that, you know, it has a few different meanings, but several Hebrew scholars say the better translation for this Hebrew word isn't against, but from, and this is the way Uriah Smith puts it in his book. He notes that this word against is better translated as from, and what this phrase is saying is pagan Rome shall forecast their devices from their stronghold, and in Bible prophecy, the stronghold for pagan Rome was the city of Rome. When pagan Rome ruled the world from the city of Rome, it ruled supremely, and the very last phrase says that pagan Rome would rule the world from its stronghold, the city of Rome, for a time, and a time in Bible prophecy is a year. In a Bible year is 360 days, so this is a time prophecy saying that pagan Rome would rule the world for 360 years, and sure enough, when the date that pagan Rome gets established as controlling the world is the battle of Actium when it conquered Egypt in 31 BC, and from 31 BC until the year 330, for 360 years, pagan Rome was invincible, and in the year 330, that's the year that Constantine, the emperor of Rome, moved the capital from the city of Rome to Constantinople, and that's what this prophecy is saying, that pagan Rome would rule the world supremely for 360 years, and it would rule the world supremely when it was ruling the world from the city of Rome, but at the end of 360 years, when it moved its capital to Constantinople, the power of pagan Rome began to fall apart. It was on its way to turn into ten kingdoms and ultimately get, you know, overtaken in terms of the kingdom ruling the world by the papacy, so the point is this. This is a time prophecy on how long pagan Rome would rule the world, and when you get to verses 27 and 29, this is just a narrative of ongoing history, and Uriah Smith points out that this time appointed in verse 27 and this time appointed in verse 29 is identifying the end of this time prophecy, and that's the point. In Daniel, there are five places where you see time appointed. Four of the places is the identical Hebrew words, and when you see these four places, they're identifying the end of a time prophecy. Verse 27 and 29, it's identifying the year 330, the end of the time prophecy of how long pagan Rome would rule the world. Now, if you go down, it's still in Daniel 11, if you go down to verse 35, Uriah Smith in his book expresses the correct understanding. In verse 31, the last phrase says, they shall place the abomination that maketh desolate. The abomination that maketh desolate in verse 31 is the papacy, and it was placed on the throne of the earth in the year 538. That's the understanding of verse 31, and as soon as the papacy was placed on the throne of the earth in 538, verses 32, 33, 34 are describing the persecution that takes place when the papacy ruled the world during the dark ages. And then when you get to verse 35, still dealing with this persecuting time period of the 1260 years, it says, and some of them of understanding shall fall to try them and to purge and to make them white, even to the time of the end, for it is yet for a time appointed. This time appointed here in verse 35 is once again identifying the end of a time prophecy, but it's not identifying the end of the time prophecy of how long pagan Rome would rule the world. It's identifying the time prophecy of how long papal Rome would rule the world. And that concluded in the year 1798. So all I'm saying here for the record, and there are things that you use with this argument further down in our study. We're just putting these in place. I'm not making a big deal about them right now. I'm just showing you that in the book of Daniel, when you see the words time appointed, it is marking the conclusion of a time prophecy. In verses 27 and 29, it's the conclusion of the time prophecy of how long pagan Rome would rule the world. Here in verse 35, the time prophecy of how long papal Rome would rule the world. So if you go back to Daniel 8, 19, which is the fourth place that you see these identical Hebrew words, and it says in verse 19, and he said, Gabriel says this to Daniel, I will make thee know what shall be in the last end of the indignation. For at the time appointed, the end shall be, whatever the last end of the indignation is, we know from the book of Daniel that it's the end of a time prophecy. And as we proceed, we'll show that to you from another point of view. What is the last end of the indignation? Because there's a first end of the indignation and the last end of the indignation. But without a doubt, the indignation has a time prophecy connected to it. Now, if you go to Daniel 10, verse one, Daniel 10, verse one, notice this, it says in the third year of Cyrus, king of Persia, a thing was revealed unto Daniel, whose name was called Belteshazzar. And the thing was true, but the time appointed was long. This time appointed is different Hebrew words. And it's, it's not emphasizing the end of a time prophecy. This time, this time appointed, the word trans, the Hebrew word is, you see it in your notes. It's TSABA, T-S-A-B-A, maybe TSABA, I'm not sure how to pronounce it, but it's emphasizing a military campaign. Whereas the other word for time appointed, the word appointed in these other four places in Daniel, the definition is appointment. Whereas here in verse 10, verse one of chapter 10, the time appointed is different. In fact, there's one translation that because of the emphasis of this Hebrew word that's translated as appointment, the emphasis of the definition is a military campaign. And what it's saying here in this phrase is this time appointed, this military campaign was long. It's talking about a great duration of time for this military campaign. There's actually one Bible translation. You know what, what, how it expresses the time appointed was long here in this verse? It says the great controversy. But in any case, this is not the conclusion of a time prophecy. This is talking about the long drawn out argument between Christ and Satan as it's been manifested here on earth. Okay, I had to put that, I wanted to put that into the record because it's a, it's a platform that we need to build off of in future presentations. And we're going to just go right over to page 23 and begin sermon number three. Some of you that were here last night, um, we went over this, um, in a presentation that isn't recorded in this series at the, at the prayer meeting last night, but we're going to do it again. Um, there are two Hebrew words in the, um, that Daniel uses that are both translated as takeaway. One of those Hebrew words is sir. And one is room. And, uh, you'll see them in your syllabus there. Sir means to turn aside or remove. And in, when it's used in the sanctuary services in the Bible, it's used to describe when the priests would take the ashes from below the altar and remove them from the, the grounds of the sanctuary. It was a physical removing that took place. Whereas room also a word used in the sanctuary service, um, means to lift up and exalt. And it was when the priests would take a wave offering and lift it up and exalt it before the Lord. So yes, there is a sense where room can be understood as removed because when you lift up a wave offering, you are removing it from its original place that the primary definition of room is to lift up and exalt. And Daniel uses this word, um, in several places in his writings. And you see them here on the page. Uh, the one that we're really focusing on is Daniel 8, 11, where it says, yeah, he magnified himself even to the host of heaven. And by him, the daily sacrifice was taken away. This word taken away is room. Um, in Daniel 11, 31, it says an arm she'll stand on his part and they shall pollute the sanctuary of strength and she'll take away. This is sir. They shall remove the daily sacrifice and Daniel 12, 11. And it says, and from the time, the daily sacrifice shall be taken away. This taken away is removed. It's sir. So the, the translators of the Bible, they seen daily sacrifice and in everywhere they seen daily sacrifice in the book of Daniel, they assumed it meant the same thing. So they put takeaway every time. But in reality, in Daniel 12, 11 and Daniel 11, 31, Daniel used the word, sir, that means remove. But in Daniel 8, 11, he did not use, sir. He used room, which means lift up and exalt. And, uh, here at the end of the world, the modern theologians try to suggest that the definition of room in Daniel 8, 11 is the same definition as sir in chapter 11 and chapter 12. And, uh, that's nothing more than the old Protestant position. So if you look at the other places where Daniel, I mean, if you're going to understand a word in the Bible, of course, the first probably place you want to look is the dictionary that gives you the definition of that word. But the second step, maybe even the first step, the second step is to go see if that author has used that word himself in other places. You want to know how he understands the word as much as you need to understand what the meaning is. I mean, if Daniel used room, you know, five or six places and you find those places and when he uses it, it's suggesting a removal, then you would think, well, the modern theologians are correct. But if you see five or six places where Daniel uses this word and he's using it to identify lift up and exalt, then you would assume the modern theologians are missing something there. And sure enough, if you look at Daniel 520, in Daniel 520, it says, but when his heart was lifted up, this word lifted up is room and room means to lift up and exalt. So at least in this verse, Daniel is using room with identical with the definition of room, which is to lift up and exalt in Daniel 525. Daniel says, but has lifted up speaking about the pride and exaltation of the king. He's lifted up himself against the Lord, but has lifted up. This lifted up is room in agreement with the definition of room, lifted up and exalt. That's two places where Daniel uses room in agreement with the definition of room. And then in Daniel 1112, it says, and when he has taken away the multitude, his heart shall be lifted up. This is room. It means lift up and exalt Daniel 1112 and Daniel 1136. It says, and the king shall do according to his will, and he shall exalt himself. This word, the Hebrew word that is translated as exalt is room, which means lift up and exalt. That's four places that Daniel has used room. And on page 24, you have verse seven of Daniel 12. It says, I heard the man clothed in linen, which was upon the waters of the rivers when he held up his.

right hand. Held up, this phrase held up, is the Hebrew word room, which means to lift up and exalt. So what I'm saying is, everywhere that Daniel uses the word room, the understanding is in agreement with the definition, lift up and exalt. So when you come to Daniel 8, 11, which is right there on page 24, if you're following along in your notes, it says, Yea, he magnified himself even to the host of heaven, and by him the daily sacrifice was room. Whatever you define the daily as, we're not discussing that at this point, whether you define it as the pioneers did as paganism, or you define it as the modern theologians do today in Adventism, as it's the work of Christ in the sanctuary above. Whichever way you suggest the daily goes, this power in verse 11 lifts up and exalts the daily. That's what it says. He magnified himself even to the host of heaven, and by him the daily was lifted up and exalted. The daily was roomed. It wasn't served. It wasn't removed. Daniel didn't use that word. Daniel used room. So in your notes there, you'll see the word sacrifice in a subtitle. In our first presentation, we read from early writing 74. This is just part of that quote. It says, Then I saw in relation to the daily that the word sacrifice was supplied by man's wisdom and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment in our cry. Based on that statement, we're going to go ahead and remove the word sacrifice from verse 11, because Sister White just said it doesn't belong there. Then we're going to begin going through verse 11 and bringing some logic into it, comparing the pioneer understanding with this understanding of the modern theologians, and try to see which logic holds weight. So you'll see the daily was lifted up and exalted. We've removed there the word sacrifice, and by him the daily was lifted up and exalted. And the pioneer view was that the daily represented paganism. So the pioneer view of verse 11 of Daniel 8 would be, Yea, he magnified himself even to the host of heaven, and by him paganism was lifted up and exalted, and the place of his sanctuary was cast down. Now the modern theologians view of this verse is that, Yea, he magnified himself even to the host of heaven, and by him Christ's sanctuary ministry was lifted up and exalted, and the place of his sanctuary was cast down. The pioneer view of this verse is that the power that's doing this work in the verse, the subject of the verse, is pagan Rome. The modern theologians view of this verse is not pagan Rome, it's papal Rome. So let's factor that into this verse. The pioneer view is it's pagan Rome, so it's saying, Yea, he magnified himself to the host of heaven, and through pagan Rome, paganism was lifted up and exalted. And brothers and sisters, that's a very consistent view. The religion of Babylon, the first kingdom of Bible prophecy, the religion of Babylon was paganism. The religion of the Medes and Persians, the second kingdom of Bible prophecy, was paganism. The religion of Greece, the third kingdom of Bible prophecy, was paganism. But we don't call it pagan Babylon, or pagan Medes and Persians, or pagan Greece, but what do we call pagan Rome? We call it pagan Rome because pagan Rome is the power in history more than any other that lifted up and exalted paganism. So the pioneer view is consistent with the historical testimony here on this verse. And we just read it, Yea, he magnified himself even to the host of heaven, and through pagan Rome, paganism was lifted up and exalted. Now the modern theologians view of verse 11 is it isn't pagan Rome, it's papal Rome. So it would read this way, Yea, he magnified himself even to the host of heaven, and through the papacy, Christ's sanctuary ministry was lifted up and exalted, and the place of his sanctuary was cast down. At this point, I can't resist, I always ask this question, when was it in history that the papacy lifted up Christ's sanctuary ministry and exalted it? It just didn't happen. It's never happened. Now if you turn to page 25, there's another component of this verse that we're looking at verse 11 to factor into, and it's that there's two Hebrew words that Daniel uses that are both translated as sanctuary. You see in that first quote, one is Kodesh, and the other is Mikdash. And Kodesh in the Bible is used exclusively to identify God's sanctuary, whether it's a sanctuary on earth or a sanctuary in heaven. When you see Kodesh, it is only God's sanctuary, whereas Mikdash can sometimes be understood to be identifying God's sanctuary. This is true. Mikdash can be identifying God's sanctuary, but it also can identify a pagan sanctuary. This is the more common word for sanctuary. This is the sacred word for sanctuary, if it's okay to make that distinction. And so when you come to verse 11, we have the phrase in it, and the place of his sanctuary was cast down. So if we're going to analyze verse 11 fully, then we need to come to grips with what this Hebrew word sanctuary in verse 11 is. And you'll see it on page 25 under the subtitle Daniel 8.11. This is Mikdash in verse 11. It says, Yea, he magnified himself to the prince of hosts, and by him the daily sacrifice was taken away, and the place of his sanctuary, Mikdash, was cast down. So in this verse, we have to determine whether it's a pagan sanctuary or God's sanctuary, because this word can be either one. And the argument here that to me seems the most relevant is that verse 11, 12, 13, and 14, that's a connected passage of Scripture. Daniel doesn't stop a thought in verse 11 and then take up a new theme in verses 12, 13, and 14. No one argues that 11, 12, 13, and 14 in Daniel 11 is the same flow of thought. This is the same statement. In fact, this is the foundational passage of Scripture for Adventism. And so we know this very well. And looking at your notes, you'll see verse 13 and verse 14 illustrated there, because in verse 13 and 14, you also, in the English, see the word sanctuary. But verse 13 and 14, it is Kodesh in both places. So a very simple argument, an argument that the modern theologians are unwilling to factor in, is that in four verses, from verse 11 to verse 14, we find sanctuary three times. And one of the times, in verse 11, it's Mikdash. And the other times, in verse 13 and 14, it's Kodesh. In verse 13 and 14, it can only be speaking of God's sanctuary. The fact that Daniel chose the common word for sanctuary in verse 11, and verses 13 and 14, he used the sacred word for sanctuary, is telling you that Daniel wants us to understand that this sanctuary here in verse 11 is not God's sanctuary. It has to be some other sanctuary. And that is how the pioneers understood it as well. And then on your notes, you'll see that Daniel uses the word, uses a word that's translated sanctuary at other parts in his book. You see Daniel 9.17, this is Mikdash. Daniel 9.26, Kodesh, God's sanctuary. Daniel 11.31, it is also Mikdash. And as you go through those verses, it throws the floodlight on them if you understand the difference between whether this is God's sanctuary or a pagan sanctuary. And that is the distinction that Daniel's making. The modern theologians argue that. They want to insist that it's always God's sanctuary. But if God, if Daniel wanted it to be, or let's, I can say it that way. If God wanted it to be that way, he would have inspired Daniel to use Kodesh every time. He didn't do that. There's a distinction made. So we're suggesting that we must understand verse 11 as a pagan sanctuary. And this is exactly how the pioneers understood it. So if you go to verse 26, after the first statement there, it says Daniel 11 slash the place. We're going to look at Daniel 8.11 again. It says, Yea, he magnified himself even to the prince of the host. And by the day, by him, the daily sacrifice was taken away and the place of his sanctuary was cast down. The pioneer view is that the pagan Rome's sanctuary was the Pantheon temple and the Pantheon temple where they brought all the different idols that they captured around the world. The Pantheon temple was located in the city of Rome. Now the modern theologians view is that this sanctuary in verse 11 is God's sanctuary in heaven. You can see that expressed there. So if you read the pioneer view into verse 11 and you have it in your notes, the pioneer view slash the city of Rome and verse 11 would be saying this. Yea, he magnified himself even to the prince of the host. And by him, the daily sacrifice was taken away and the city of Rome was cast down. And this is a very big topic of understanding in the pioneer writing. They believe that in fulfillment of the time prophecy of Daniel 11, 24, the pagan Rome would rule the world for 360 years, that in the year 330, the emperor of Rome, Constantine, cast down the city of Rome as the capital of the empire and moved it to Constantinople. The pioneers believe that in Revelation 13, 2, when it says the dragon pagan Rome gave three things to the papacy, its power, its great authority and its seat. The pioneers believe that the pagan Rome gave its military power to the papacy from the year 496 through 508 and onward. They gave their coming to a church state relationship and gave their military power to the papacy. Pioneers believe that in the year 533 at the decree of Justinian, the emperor of Rome, that he made the papacy, the head of the churches and the corrector of heretics. And at that point, pagan Rome gave its civil authority unto the papacy, because at that point, the Pope of Rome could turn to the emperor of Rome and say, I'm the corrector of heretics. You're a heretic off with your head. They gave away their civil authority in the year 533. And the pioneers believe that in the year 330, when Constantine moved the capital from the city of Rome, cast down the city of Rome as the capital and moved it to Constantinople, that they left a vacuum of power in the city of Rome that the papacy gobbled up. They gave the seat to the papacy. So the idea that verse 11, the pioneers are saying that the city of Rome was cast down because the city of Rome was the place of pagan Rome's pagan sanctuary, the Pantheon temple, is consistent not only with the verse, but with the testimony in Daniel and Revelation of the relationship between pagan Rome and papal Rome. So as Adventists, typically we're not so familiar with these passages as the pioneers were. But if you look at them, pioneers logic was very consistent, very sound, and very well supportable from history. So if you go back to your notes, it says the modern theologians view of verse 11 is heaven. It says, yea, he magnified himself even to the prince of hosts. And by him, the daily sacrifice was taken away and heaven was cast down. Now, brothers and sisters, in our prophetic presentations, there are certain rules that we establish at some presentations in order to try to to prove a point. And one of the rules that we turn to many times and and the verses in the Bible that confirm this rule is at least in the teens. I don't know that I've seen all the places I've seen them. I don't know if I've acknowledged and recognized all the places in the Bible where there is a rule set forth. But I know I could take you to roughly 15 of them. But you know the rule. It's upon the testimony of two, I think, shall be established. I mean, when it's talking with, you know, if you're going to confront an elder, you're not supposed to confront an elder except with the testimony of two. Jesus says, if I testify myself, my testimony is not true. Even Jesus said there had to be a second testimony with his words. You shall not put a witness to death upon the testimony of one. You have to have the testimony of two. Over and over again, the Bible emphasizes that upon the testimony of two, a thing is established. So if you're going to accept the modern theologians view on verse 11. And they're saying the sanctuary in verse 11 is God's sanctuary in heaven. And verse 11 says the place of his sanctuary was cast down. Then you need to locate one more verse in the Bible that identifies when heaven was cast down. And there isn't one. The papacy does not cast down heaven. So I may have lost you in all of this. But if we go back to verse 11, now incorporate everything we've been talking about. The fact that we remove the word sacrifice from it, that we change the word daily to the definition of the pioneers or the modern theologians. Daily is either paganism or Christ's sanctuary ministry. And we use the word room, lift up and exalt as Daniel used it. Then the pioneer view is that pagan Rome magnified itself to the prince of the host. Christ is the prince of the host. Doesn't matter whether you're upholding the pioneer view or the modern.

theologians view everyone agrees that the prince of the host in verse 11 is Christ and the pioneers say that pagan Rome magnified itself to the prince of the host Christ at his birth and at his death and through pagan Rome paganism was lifted up and exalted and the city of Rome the place of the Pantheon temple was cast down in the year 330 by Constantine whereas the modern theologians would say of verse 11 papal Rome magnified himself even to Christ the prince of the host and through the papacy Christ sanctuaries ministry was lifted up and exalted and heaven was cast down and brothers and sisters that's just not so that's just not so the next page you can see that the statement that everyone agrees that the prince of the host is Christ and so we're gonna switch gears now to another two other Hebrew words in Daniel that are both translated the same in English and one is Mare and one is Chazon and you find both of these Hebrew words in the book of Daniel and in the Bible it's not limited to just the book of Daniel they're both translated as vision in in in Daniel chapter 8 just to give you an example in Daniel chapter 8 if you go through very carefully and you just take note of how many times you see the word vision how many times do you suppose the word vision is Daniel chapter 8 ten times yet it is these two different Hebrew words and when you take the definition of these Hebrew words and you consistently apply them in Daniel chapter 8 and other places there's a clarity that comes into the verses where you find this word that isn't recognized when you don't make this distinction you'll see kind of a basic overview in your notes under two visions of what I am suggesting here I'm not going to read it for word for word I'm just going to try to explain it to you when it comes to the the Hebrew word Chazon that's translated as vision it means the complete vision the total vision whereas when you find the Hebrew word Mare that occurs as vision in the English version of the Bible that word the primary definition of Mare is appearance in fact look at Daniel 8 verse where is Daniel 8 right here verse 15 in verse 15 of Daniel 8 it says and it came to pass when I even I Daniel had seen the vision this is the word Chazon meaning the complete vision when he'd seen the whole vision of the beginning the times of the Medes and Persians and then the Greeks and then the Romans when he'd seen the complete vision and sought for meaning then behold there stood before me as the appearance this word appearance is Mare this is one place where it's not translated as vision it's translated as appearance and the primary definition of Mare is appearance but most of the time in Daniel and other places it comes it's it's translated simply as vision not appearance but it's emphasizing a point in time the the appearance of a man not a long drawn-out duration whereas Chazon is talking about the complete vision that covers many years Mare is emphasizing a singular appearance and for me the way that I express the definition is snapshot and the reason that one of the reasons that I use snapshot is to try to to make a distinction between these two words the Chazon vision is like the complete videotape the whole the first slide on the videotape and all the slides until the end of the videotape whereas the snapshot is one single slide out of that videotape the Chazon vision is emphasizing duration of time the Mare is emphasizing a point in time and by those two words you can recognize that if you are using the modern theologians understanding of the daily representing Christ sanctuary ministry if that's what you're defining the daily as then these two words that are both translated visions will demonstrate to you that that teaching that the daily represents Christ sanctuary ministry destroys the 2300 day prophecy we're going to show that to you at this time and just want to do one thing so I have to stop in nine minutes ok let me show you how if I if I can convey it well look at verse 26 of Daniel 8 in verse 26 of Daniel 8 you have both these Hebrew words in one verse says in the vision of the evenings and mornings which was told is true where for shut up the vision for it should be for many days the first vision in verse 26 is this snapshot vision it's Mare ok but shut up the complete vision the Chazon vision in the last part of verse 26 so in verse 26 it says the vision of the evenings and mornings in this phrase is Hebrew word evening and mornings if you go to verse 14 of Daniel 8 and verse 14 of Daniel 8 is the foundation of Adventism so this is this we should understand in verse 14 when it says and he said unto me unto 2300 days if you go to the Hebrew of that phrase 200 2300 days what does the Hebrew say 2300 evenings and mornings and the translators just consolidated the the Hebrew phrase evening and morning into days and the 2300 days then show the sanctuary be cleansed so when we're back at verse 26 and it says and the vision of the evenings and mornings the Mare vision the snapshot vision of the evening and morning what is the snapshot vision of the evening and mornings it's the vision of Daniel 814 so what verse 26 is saying is the Mare vision of the evening and mornings which was told you is true and that is Daniel 814 the snapshot wherefore shut up the complete vision the complete vision that begins in the times of the Medes and the Persian and emphasizes the trampling down of God's people through the meadow Persia Greece pagan Rome papal Rome the complete vision shut that up but the Mare vision is the the appearance the the recognition by Daniel and I just imagine is Daniel knows who the son of God is he's he's interacted with Christ in his previous prophecies and suddenly he comes to the vision of Daniel 8 and he sees the complete vision of these kingdoms that are going to trample down God's people throughout history and then he sees this snapshot vision and this snapshot vision what it is it's emphasizing a point in time what point in time is it emphasizing in verse 14 it's emphasizing October 22nd 1844 Daniel suddenly sees in this vision Christ move into the most holy place and he knows that the high priest isn't going to be a descendant of Judah and he knows who Christ is so he's he's kind of shocked by the whole thing and that's why in verse 27 of Daniel 8 it says and I Daniel fainted and was sick certain days afterward I rose up and did the king's business and was astonished at the snapshot vision the Mare vision the vision of October 22nd 1844 he was overwhelmed with that couldn't understand it and he says and none understood it so once you start making this distinction on what the definition of these two visions are in Daniel 8 and other places you begin to get a little bit more clarity into what's going on so let me show you how the wrong understanding of the daily the understanding we teach in Adventism today destroys the 2300 days go if you would to Daniel 8 13 Daniel 8 13 says then I heard one saint speaking and another saint said unto that certain saint which spank how long shall be the child's own vision brothers and sisters this is the complete vision the question here isn't asking about a point in time the question here is emphasizing duration the question isn't when will the complete vision be the question is how long is the complete vision and the complete vision in the context of chapter 8 is the vision that begins with the Medes and the Persians and onward so the question of verse 13 is a question of duration now we know what the answer is right what's the answer to the question the question is in verse 13 and it's how long should be the complete vision but the answer is in verse 14 and what's the answer a seventh-day Adventist what's the answer the answer is October 22nd 1844 correct that's the answer verse 14 says under 2300 days then shall the sanctuary be cleansed and that of it took place began on October 22nd 1844 so if you understand that the word vision in verse 13 is emphasizing duration it's the complete vision then you come to the pioneer view and it says how long should be the complete vision that begins with the Medes and the Persians and identifies that the sanctuary and hoster to be trodden underfoot by the two powers symbolized by as the daily which the pioneers understood as paganism and the transgression of desolation desolation with the pioneers understood as papalism how long is this vision of paganism and papalism trampling down God's people in his host and the answer is 1844 so it's it's duration from the pioneers point of view but the modern theologians view is how long should be the complete vision not concerning paganism because they don't understand the daily to be paganism what's the modern theologian position on the daily Christ sanctuary ministry how long should be the complete vision concerning Christ sanctuary ministry and the papacy is the modern theologians version view is that the transgression of desolation is the papacy do you understand the distinction I'm making here the questions about duration if you understand that the daily is paganism as the pioneers do or if you understand the daily is Christ sanctuary ministry as the modern theologians do then when the question about duration is is how long is the vision concerning that daily is locking you in to a specific history if you hold the pioneer view the pioneers say the vision the complete vision is concerning paganism and the paganism that began in the time period of the Medes and Persians and they've start the time period in 457 and they add the 2,300 years to the 457 and they come to 1844 so the question of duration holds up but brothers and sisters if you take the modern theologians view and you say the daily is Christ sanctuary ministry I ask you when did Christ begin his sanctuary ministry because you can't you can't argue that the papacy removed Christ sanctuary ministry before he began it when did he begin his sanctuary ministry that's when he began his work in the most holy place but when did he ascend to the to the holy place in the sanctuary okay so let's put you want to put 31 AD so the question is about duration and the question is how long is the vision concerning the question is very specific with that word concerning concerning the daily which Christ sanctuary ministry you couldn't go before 31 BC because he hadn't begun so how long is the vision concerning Christ sanctuary ministry in the papacy if you take 31 BC and you had 2,300 years to it 31 AD where do you come to you come to October 22nd 1844 or do you come to 2331 do you realize that Christ isn't going to begin the investigative judgment with this scenario for another 300 and some years the modern theologians view that the daily represents Christ sanctuary ministry destroys the foundation of Adventism this this is simple math this isn't a Hebrew or Greek this is simple math shall we pray Heavenly Father we thank you for

bringing us together again to set forth this information. We ask that you would bless our efforts here to make these things clear that he who hears it may run. We thank you for bringing those that have been able to break away to come. And Lord, we know that what we hear from you, we are required to bring into our experience and to share with others. And we set before you our lives and ask that you do whatever it takes to make us efficient tools in your hands that we might finish this work and go home with you soon. We ask in Jesus' name, amen.