Eternal Father in heaven, Lord, by your grace you have called us, by your love you have drawn us. Lord, the song says, I want to be a Christian in my heart. Lord, every one of us here, dear Lord, have drawn near to you. For Lord, truly we want to be a Christian. And Lord, as we draw near to the books of Daniel and the Revelation, dear Lord, you're revealing your character, you're revealing your love, you're showing us through the prophetic lines, dear Lord, how you've held your people from time to eternity. So Lord, I pray today, dear Lord, that you help us to be Christians, dear Lord. Help us, dear Lord, to stand upon the shore of Christ Jesus. I pray, Lord, that you be with the speaker, Jeff Piffinger, his family. I pray that you continue to bless his ministry in a personal but yet powerful way, oh Lord. And I pray, everybody, as we leave here, dear Lord, dear Lord, that the sentiments of our hearts, dear Lord, will be, I want to be a Christian in my heart. So Lord, we just say, thank you, in the name of Jesus, amen. There was a question raised this week. I forget exactly how the question went, but it's a common question, and the answer has to do with the passages in the Spirit of Prophecy that, speaking of the daily, teach that silence is golden. And we read one where she was, if the daily had been a test question, the Lord would have shown Sister White so, then why put so much emphasis on the daily? And the answer to that, which I think is a valid answer, is that the daily served its purpose for the Millerite movement to allow them to come to the conclusions prophetically that they needed to come to. And then when the argument of the daily was raised at the early part of last century, most of the statements that are recorded about the daily were put down. But just as there was a time when the bicycle was spoken against, and then that time has come and went, and it's a different time and circumstances, today we're confronted with the passage in the Spirit of Prophecy that points us to verses 30 to 36 of Daniel 11 as a pattern for the final fulfillment of Daniel 11. So verse 31 with the daily in it takes on more significance. It has a relevance today that it didn't have in the early part of last century, nor did it have the same relevance in the time period of William Miller. So we looked a little bit initially at the history of how William Miller came to understand the daily, that it was paganism, and that was just a brief history. There's much that can be done in looking up that history. Both the histories, the false and the true view, are fairly well documented in the Seventh Day Adventist Bible commentary. If you just look up under daily, they have a pretty fair overview of both sides of the argument. And then we began to look at the daily in Daniel 11 and Daniel 12 in terms of the word that has been translated, take away. And now we began to look at the daily in Daniel chapter 8, and the word that is used in connection with the daily in chapter 8 is a different word than we find in chapter 11 and 12 that's translated take away. We ended last time by trying to show that when it came to verse 8 of Daniel 8, Daniel began to convey a message through his use of feminine and masculine words. And I do not know very much about language or linguistics to start with, let alone anything about the Hebrew language. That's why we provided the Mystery of the Daily. In the Mystery of the Daily, the book that was a handout for you, you'll find a fairly thorough presentation on the Hebrew linguistics in verses 8 through 13 in Daniel 8. That's the focus of that book. And there may be more correct ways to articulate the Hebrew of these verses, but boiled down to an accurate and simple analysis of these verses, what we're suggesting is that in verse 8, the four notable horns that came out of the great horn of Alexander the Great were placed in the masculine by Daniel, and the four winds were placed in the feminine. And then out of one of them in verse 9, the them is feminine, teaching us that where this little horn that's going to come up in this verse came from was one of the four directions of the wind. But the little horn here is masculine. And the pioneers correctly understood that the little horn here, verse 9, is Rome in both its phases, pagan and papal. But primarily here in verse 9, it is pagan Rome. It's identifying the three geographical areas that pagan Rome was to conquer before it ruled the world supremely. When did it conquer the third geographical area? This is pagan Rome, 31 BC. And then how long was it to rule for? So what was the end of pagan Rome? Year 330, when pagan Rome moved its capital to Constantinople. Every principle in the Word of God has its place, every fact its bearing, and the complete structure and design and execution bears testimony to its author. Such a structure, no mine, but that of the infinite, could conceive or fashion. As I stated last time, or at least spoke at, what's revealed to us belonged to us and our children forever. And I admit that in just a cursory reading of the verses here, the English language, you're not going to see the feminine and masculine, but it can be seen now. It's been brought to light by a good Bible student, and you can test it. If you have the ability and the ways and means to test it, it's sound. This book, The Mystery of the Daily, was the doctrinal thesis by John Peters, and it's been out in the public square now for 15 years. You can find it on websites to download it. It's sound. Manuscript Releases, Volume 5, page 253. The entrance of thy word giveth light. It giveth understanding unto the simple. A casual reading of the scriptures will not answer. The Bible must be closely and diligently searched. So one of the points that you can bring together with this, that is also an argument worth understanding when you're dealing with someone that has a similar teaching than that, as Desmond Ford, is that the little horn of verse 9 does not descend from the Greek Empire. It doesn't come out of the Syrian kings. And that was the pioneer position, but the pioneers would base their position on the other illustrations of where Rome comes from. And you'll notice on your screen Daniel 8 and 9 at the top on the screen, and then the second quote is Daniel 7, 7. And it says, And this, after this I saw in the night visions, and behold, a fourth beast, dreadful and terrible and strong exceedingly, and it had great iron teeth. It devoured and break in pieces and stamped the residue with the feet of it. It was diverse from all the beasts that were before it, and it had ten horns. Here in Daniel 7, 7, one of the things Daniel lets us know is that the kingdom that comes after Greece is different than Greece. It's not a descendant of Greece. It's different. So this is an agreement with the understanding that the little horn of verse 9 of Daniel 8 did not come from one of the descendants of Alexander the Great. But in Daniel 11, 13, and 14, verse 13 is dealing with the Syrian kings. And if you remember, we've read a quote from William Miller and a quote from Uriah Smith on this very verse 14, and they both make the point that the robbers of thy people is pagan Rome in verse 14, that they did not descend from the Syrian kings. But let's read it for ourselves. Verse 13 says, So the king of the north, this is a Syrian king, before pagan Rome has come into history. So the king of the north shall come and cast up a mount and take the most fenced cities, and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Verse 14, and in those times there shall many stand up against the king of the south, against Egypt, also the robbers of thy people shall exalt themselves to establish the vision, but they shall fall. In verses 13 and 14, you see the king of the south, the king of the north, and then the robbers of thy people are introduced as a distinct entity. They are not a descendant of the Syrian kings in either Daniel 7, Daniel 8, or Daniel 11. And let me see who this is. Maybe we didn't read William Miller. This is William Miller, or maybe I'm repeating it. The king of the south in this verse without any doubt means the king of Egypt, but what the robbers of thy people means remains yet a doubt, perhaps to some, that it cannot mean Antiochus or any king of Syria. It is plain, for the angel had been talking about that nation for a number of verses previous and now says also the robbers of thy people, evidently applying some other nation. I think it must mean some other nation which would do these acts to which every word will apply. And to this we need not be at a loss, for at this very time of which the angel is speaking, Rome, the last kingdom in Daniel's vision, did exalt itself, and this kingdom did have the very marks in the vision and in the events following. The kingdom was to have great iron teeth. It was to break in pieces and stamp the residue with the feet of it. The vision also says he shall destroy wonderfully and shall prosper in practice and shall destroy the mighty and holy people, and that he should magnify himself the same as exalt himself. And it cannot be denied but that the Jews have been robbed of their city and sanctuary by the Romans, and the Christian church has been persecuted and robbed by this dreadful beast, the Roman kingdom. It is evident, too, that when this kingdom falls, the vision will be completed, fully established. So Rome comes into existence not as a descendant from the Greek kings, but from Italy, from one of the directions on the compass. And out of one of the four winds came forth a little horn which whacked exceedingly great towards the south, toward the east, and toward the pleasant land. We wish to understand, Daniel 8.13, for how long a time shall the vision last, the daily sacrifice be taken away, and the transgression of desolation continue to give both the sanctuary and host to be trodden underfoot? Answer unto 2,300 days. With this translation I have no difficulty. But what vision? I answered, the ram, he goat, and the little horn. Now, brothers and sisters, William Miller's making a really sound argument here once you see what he's making the argument about, okay? Talking about the question about how long is this vision, he says, I have no difficulty with the answer, or the question, but what vision? I answered, the ram, he goat, and the little horn. Mr. Dowling, a person that was an opponent of his, Mr. Dowling on page 85 and 86 has endeavored to make people believe that I fixed the rise of the little horn at the beginning of the vision. I cannot impute this to his ignorance. It cannot be less than a wanton disregard to truth, for he well knew I had applied the little horn to Rome, pagan and papal, both phases of Rome. The text inquires, for how long time shall the vision last? Not how long shall the little horn last? Very significant observation by William Miller here when it comes to the daily. For how long time shall the vision last? Not how long shall the little horn last? So all that he has said on that point is sheer duplicity to blind and draw his readers from the pointed issue. The pointed issue is, does the vision contain anything or time but the history of Antiochus and the time he defiled the temple? I answer, it does, and every reader must see that it contains a part, if not all, of the Persian history, all of the Grecian, all of the little horn, which evidently includes Antichrist, which power is to end only with Christ's coming. Now remember, he's thinking everything's coming to an end in 1844, but the point he's making is the question about how long is the vision going to last, he's saying the vision begins in the times of the Medes and the Persians, period. That's what he's saying. He's saying it doesn't begin later than that. If you start it later than that, you're going to run out of time with the 2300 day prophecy. The vision begins with the ram pushing westward, which is Persia warring against Grecia, according to Mr. Dallin's own showing, then for him to say the answer only includes Antiochus Epiphanes as a perversion of the question. It includes Grecia under Alexander, the four kingdoms to which his was divided, then another power called a little horn when the transgressions of the Jews should come to a full. Now I make that point because in Daniel there are several, not several, there's a few words.

that two words will get translated as the same word and it adds a little bit of confusion at a just a shallow reading. I don't know if it's confusion, maybe it's the tool the Lord uses to draw us in. But if you remember what we've already been over, in Daniel 8, this was a long time ago, in Daniel 8 there are two words translated vision. One means the snapshot vision, it's like one, it's like one PowerPoint shot. Whereas the other word translation vision is the whole book of PowerPoint shot, it's the complete vision. And William Miller is making this point here, that's what he's arguing about. And the word translated vision in verse 13, this is the question that William Miller is speaking about and this is the point he's addressing, it means the entire vision. It doesn't mean one point in time, it means the entire vision. So in verse 13, when it says, then I heard one saint speaking, another saint said unto that certain saint which spake, how long shall be the entire vision that begins when, according to William Miller, in the Medes and the Persians, includes the Greeks, the Romans, and the Antichrist How long is the entire vision concerning the daily? Now brothers and sisters, that's the beginning of the question, the daily and the transgression of desolation. This vision concerning the daily and the transgression of desolation, William Miller was dealing with someone that was trying to teach like Desmond Ford that the Antichrist was Antiochus Epiphanes, or if I'm pronouncing his name right, I do not know, but we know the historical figure even if I'm saying it wrong. What I'm dealing with here is that if we're going to date the daily as the point in time when the Catholic Church raised up the false mass to obscure the work of Christ in the heavenly sanctuary or any way you want to articulate that, what's the earliest point in history that you can point to when that took place? Maybe the second century, maybe the second century. So based upon this word vision, which is the complete vision, the whole vision starting in the Medes and Persians, the question is, how long is the vision that starts in the time periods of the Medes and Persians? And brothers and sisters, that's hundreds of years before you can make a case that the Catholic Church raised up a mass to block Christ's work in the sanctuary. The daily cannot be Christ's work in the sanctuary, but here's the point. If you make it that, you destroy the question of verse 13. And if you destroy the question of verse 13, do you know what you destroy? The answer of verse 14. And if you destroy verse 14, you destroy the foundation of Adventism. That's the logic. And in the argument over the daily, we read earlier in the first presentation on the daily, some of these men that were struggling with this, and they acknowledged that it was capable of destroying the very foundation, Daniel 8 14, the foundation of Adventism. And this is true, but let's go back to verse 9. Out of one of the four winds came pagan Rome, which waxed exceeding great toward the south, toward the east, and toward the pleasant land. The south is Egypt, the east is Syria, the pleasant land is Palestine, the three areas of conquest. Verse 10, the next verse says, and it, and the it is the subject of these verses, and you've, let's read verse 10, and it waxed great. I better read verse 9, so I make sure you're following me. Verse 9 says, and out of one of them came forth a little horn. The little horn from this verse 9 onward is the subject. Okay, out of one of them came forth a little horn here in verse 9, and it tells us what the little horn does in verse 9, and the little horn in verse 9 is masculine, and it's identifying what pagan Rome did to conquer the world, had to conquer three geographical areas. And after it tells us that in verse 9, then it comes to verse 10, and it says, and it, who's the it? It's the little horn again. That's the subject of this flow of verses here, and this little horn here, it's not masculine. It switches to feminine. So, what I have here is I have the verse right here, it waxed great, and then I, I, I put in place of it the little horn, so we can follow the thought here. The little horn waxed great, and then down here, we're identifying that the little horn here is feminine, identifying pagan Rome, and then down here, and papal Rome. And it goes on to say, and the little horn, feminine, papal Rome waxed great, even to the host of heaven, and the little horn, feminine, papal Rome, cast down some of the host of the stars to the ground and stamped upon them. Is this a characteristic of pagan or papal Rome, casting down the host and the stars? Is this a characteristic of pagan or papal Rome? Both! That's, that's one of the tricky parts about Rome, is Rome's giving two testimonies, and they pretty much do the same thing, cross the board. The real distinction here that you can find, that allows you to say that this is papal Rome here, is that for some reason, Daniel changes the little horn to feminine at this point. Feminine Rome. And the little horn, feminine, papal Rome waxed great. And the papacy waxed great, even to the host of heaven, and the papacy cast down some of the host, and of, and of the stars to the ground, and stamped upon them. And we know the papacy did this. And when did they stamp upon them? We know Revelation 11, verses 2 and 3 says, but the court which is without the temple leave out, and measure it not, for it is given unto the Gentiles, and the holy city shall they tread underfoot, 42 months. What's being discussed here in this 42 months? The 1260 years when papal Rome was going to tramp down, stomp upon the host, and the stars. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and three score days, clothed in sackcloth. Daniel 11, the next verse says, yea, he magnified himself, even to the prince of the host, and by him the daily was taken away, and the place of his sanctuary was cast down. Here, the he is the little horn still. Yea, the little horn magnified himself to the prince of the host, and by the little horn the daily was taken away, and the place of the little horn's sanctuary was cast down. Are you following the story of the little horn, or am I losing you? This is all about the little horn in each verse. The only thing that's changing about the little horn is that in verse 9, it was masculine. Verse 10, it was feminine. And in verse 11, it flips back to masculine, and it says, yea, the little horn. Pagan Rome magnified himself to the prince of the host. Who's the prince of the host? This is a symbol that nobody argues about, Jesus Christ. Did pagan Rome magnify himself to the prince of the host? How? Crucified him, tried to kill him when he was born. And by the little horn, masculine pagan Rome, the daily. What's the daily? Paganism was taken away, but this is not sur. It doesn't mean removed. And the place of the little horn, pagan Rome's sanctuary, cast down. Where was pagan Rome's sanctuary? The city of Rome. How was it cast down in prophetic history? Constantine moved the capital of the empire from Rome to Constantinople in the year 330, and the city of Rome was cast down. And the part we haven't talked about here was take away. Brethren and sisters, if you see the feminine masculine, you can walk down these verses simply, simply. But we sometimes don't see it. The little horn magnified himself even to the prince of the host. The Roman man, pagan Rome magnified himself even to the prince of the host. By him, the daily was taken away. And he magnified himself at Christ's birth, his death, and in persecuting his people. But the daily was taken away. We're still dealing with that. We answered these questions. You're a good class. We're building on previous information where we can go very quickly. By this word, by, yea, he magnified himself to the prince of the host and by him. This word I think is, I know this Hebrew word sometimes, but I don't right now. And it doesn't matter. I probably pronounce it wrong anyway. But it's better translated as through. Through him, the daily was taken away. And you, the word through is very important to see. I think it's, be, never mind. I don't remember it. But it's translated as by, but a better translation is through. So it's saying that pagan Rome magnified himself to Christ. And through pagan Rome, the daily was taken away. This taken away that's been translated taken away is rum, rum, whatever. It means to lift up and exalt. Notice Daniel 11, 36. It uses rum. Daniel himself uses rum. And the king shall do according to his will and he shall exalt himself. This is rum. Lift up and exalt and magnify himself above every God and shall speak marvelous things against the God of gods and shall prosper till the indignation be accomplished for that that is determined shall be done. So if you want to put a different meaning on rum, and the brethren that are teaching error about the daily, they are forced to put a different meaning on rum. They're forced to teach that this rum means remove. If you were going to do that, if you're going to do that, then you would hope that Daniel doesn't use it anywhere else. Because if he uses it anywhere else, then you're going to have to use the usage of Daniel to help define it. And notice how Daniel uses this word rum. It's to exalt. And that is the Hebrew meaning, to lift up and exalt. It doesn't mean to remove. It doesn't mean to remove. And this is Daniel 12, 7. And I heard a man clothed in linen which was upon the waters of the river. When he held up his rum, he held up his right hand. He lifted up his right hand. The word means to lift up and exalt. So that's how Daniel uses it. He lifts it up. Okay, rum, lift up and exalt. Through him, through pagan Rome, the daily was rum. Now this is where, if you understand this word, this is where the brethren that are teaching that the daily represents Christ's ministry in the heavenly sanctuary. This is where it all comes tumbling down, if you're faithful to this word. Because what they will tell you, here's what they'll tell you about verse 11. They will say, Yea, he magnified himself even to the prince of the host. This is the papacy. And by him, by the papacy, the daily, the work that Christ is doing in the heavenly sanctuary was removed. Now first, first problem here is they're insisting that we use the definition of sur, which has been translated as take away in chapters 11 and 12. But that's not the definition of rum. So if you're going to maintain their position, what this verse would read is this. Yea, he, yea, the papacy magnified himself even to Christ. And by the papacy, the work of Christ in the heavenly sanctuary was lifted up and exalted. Did the papacy ever lift up and exalt the work of Christ in the sanctuary? No way. It doesn't work if you're faithful to the words. Pagan Rome. So, what we're suggesting to you is that verse 11 says, Yea, pagan Rome magnified itself to Christ, seeking, sought to kill him in his birth, did kill him at the cross. And through, through pagan Rome, paganism was lifted up and exalted. And the place of paganism's sanctuary was cast down, the city of Rome. And it fits perfectly with not only the verse itself, but with the rest of Daniel. So now let's move on to verse 12. And it says, A host was given him. Who's the him under discussion here? The little horn. It's still the little horn. A host was given him. It's the little horn from verse 9. Only this time, in the previous verse, the little horn was masculine. It was pagan Rome. And in verse 12, it switches to feminine. And a host, or an army, or military force, was given feminine, the little horn, given him, given papal Rome, against the daily, against paganism, by reason of transgression. Now, the history of the papacy is that in order for it to be established upon the earth, three pagan horns, the Heruli, the Ostrogoth, and the Vandals had to be removed. But the papacy never had an army. It needed an army given to it in order to remove those three horns. So, I mean, this verse, when you treat it this way, fits the history perfectly because that is what it's teaching. But it's saying that the papacy...

A papacy was given an army against paganism, those three horns, but the key, one of the keys to see here is why? By reason of transgression. A military force was supplied to the papacy against paganism by reason of transgression, and the papacy cast down the truth to the ground and it practiced and it prospered. Did the papacy cast down the truth to the ground and practice and prosper? This is the papal power. A military force was supplied to the papacy against paganism, the three horns are removed by reason of transgression. Now the military force that was supplied to the papacy, notice how this verse is internally consistent to itself. A military force was supplied to the papacy when? Began in 496 when the seven European kings began to bow to the Rome, and the first of those kings was Clovis in 496, who dedicated his army to Rome, and they continued to fall until 508. A military force was supplied to the papacy against paganism for 496 through 538 as the seven European kings of Daniel 7 supplied the military power necessary to remove the three pagan horns of the Heruli, Ostrogoth, and Vandals. The seven European kings supplied their military power through the transgression of combining their civil governments with the Church of Rome. That's the transgression that took place that allowed the armies of those seven European kings to come under the control of papacy. They did it through reason of transgression. And you'll notice that in this passage of Daniel 8, Daniel doesn't refer to the papal power as the abomination that makes it desolate. How does he symbolize the papal power here in chapter 8 instead of the abomination that make it desolate? Read verse 13. Then I heard one saint speaking unto another saint, another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice and the transgression of desolation? Here Daniel doesn't call it the abomination that make it desolate, but the pioneers and you have agreed that the transgression of desolation here is the papal power. So, in Daniel chapters 8, 11, and 12 symbolizes the pagan desolating power with the word daily in all three chapters. But in chapters 11 and 12, he symbolizes the papal desolating power as the abomination that make it desolate. But in chapter 8, he symbolizes the papal desolating power as the transgression of desolation. So what's he teaching us with transgression and abomination? He's teaching us this. The books of Daniel and Revelation go together. The transgression that allowed the Clovis first to come together with the papacy was the combination of church and state. In the book of Revelation, how does John symbolize the combination of church and state? The image of the beast. The image of the beast. Now, there's a symbol very closely related to the image of the beast. What is it? The mark of the beast. And brothers and sisters, when it comes to identifying the Sunday Law, how does Sister White pull from Daniel to identify the Sunday Law? The abomination of desolation. The abomination of desolation in the book of Daniel is the papacy, but it's identifying the mark of Rome's authority, Sunday observance. But the transgression of desolation in the book of Daniel is the papacy, but it's identifying the image of the beast. The books of Daniel and Revelation go together because the image of the beast is symbolizing the combination of church and state that took place beginning with Clovis until the last of the seven European kings bowed to Rome. That's why the verse says, through reason of transgression, an army was given to the papacy to remove these three pagan horns. Write your questions down, please. This is the part where it starts getting fun because we should be getting on ground now where we start, I hope, bringing some questions to the fronts of our minds. Once this process was finalized in 538, the papacy cast down the truth to the ground and it practiced and it prospered. Two words translated as take away, two words translated as sanctuary, two words translated as vision. Conradi's definition of the daily, the work of Christ in the heavenly sanctuary, room and sir must both be defined as room, or as sir, I'm sorry. They have to be defined the same. If you're going to accept Conradi's position that the daily is work of Christ in the heavenly sanctuary, then both these words must be identified as the same word. I don't think Daniel did that. I think he was saying something else. If you're going to accept Conradi's position, then Mikdash and Kodash, and I'm sure I'm pronouncing that wrong, must be defined as God's sanctuary. The definition of Mara, the snapshot, must be dishonestly emphasized in Daniel 8, 13, in place of the definition of Chazon, the entire vision, which is the word translated as vision in verse 13. Brothers and sisters, the Hebrew language of Daniel does not allow to do anything except William Miller's position on the daily. Now, verse 11, Yea, he magnified himself to the prince of the host, and by him we went through that. The work of Christ in the heavenly sanctuary was removed, was his position. The definition of Mara, the snapshot, must be dishonestly emphasized in Daniel 8, 13, in place of the definition of Chazon, the entire vision, which is the word translated as vision in verse 13. This is a truth William Miller was dealing with in the previous quote. We wish to understand the question. For how long a time shall the vision be? The daily sacrifice be taken away, and the transgression of desolation continue to give both the sanctuary and the host to be trodden underfoot. Answer under 2,300 days. With this translation I have no difficulty, but the vision, I answer, the ram, he goat, the little horn. The vision covers that entire period of time. It has to begin in the time period of the Medes and the Persians. We went through this. I'm sure it's still fresh in your mind. If you remember in the very beginning where we were going through the history, we read a quote by E.J. Wagner, and it says, Early writings most clearly and decidedly declares the old view. He saw that Sister White was endorsing William Miller. And then O.A. Johnson had written a paper that he refers to here, shows most clearly that the testimonies uphold the view taught by Smith, Miller's view. These men that were walking away from this truth were in a dilemma because they seen that it wasn't simply challenging William Miller's idea of what the daily was. It was bringing the spirit of prophecy into question. W. Olson argues that the new view requires a repudiation of Ellen White, agreeing with Wagner adds also that 1844 falls apart and the whole 1844 structure falls hopelessly apart. And it does. If you're going to be strict with the words, it does. You destroy the foundation of Adventism. I'm saying that you have to dishonestly emphasize the definition of vision. This is hard for me to articulate, but I wanted to give it a shot here in verse 13. The word vision means the complete vision. But we know what the answer is. The answer is 1844. The answer is October 22nd, 1844. I'm just going to say 1844 at this point, but we know we're talking about October 22nd. That's the answer. So if the question is, how long shall be the vision? And the word vision teaches us that this vision begins in the times of the Medes and the Persians. Then if we place the beginning point in 457, then 1844 is okay. Okay, that's fine. But if we place the beginning point in the times of the Medes and the Persians, then identifying the daily as the work of Christ and the sanctuary above, it falls apart. Because he began that work hundreds of years after that. So if you're going to teach that, then when it comes to this passage, you have to place all your emphasis on the question, not on vision taking you back to the starting point of the vision and teaching you about the duration of the vision like William Miller was emphasizing. You can't deal with the duration. All you can focus on, if you're going to hold that false view, is the ending of the vision. You still want to be a Seventh-day Adventist, you still want to say 1844 is right. So your answer, you want to hold on to 1844, but you know that the vision takes you back to destroy the daily. So what you have to do, this word vision here in verse 13, which means the complete vision, you have to treat it as if it's the other word translated vision, the snapshot. You have to pretend that it's simply emphasizing the end of the vision alone, all by itself. And that's what I mean by them dishonestly applying the definition of the snapshot here in verse 13 to the complete vision. You have to do that to be logically sound. And that's why some of these earlier people realized that 1844 comes tumbling down with the false view of the daily, and we're not told that any longer. We're told just the opposite. And remember, I suppose if there wasn't such an important passage that tells us that this history is part of the history that prefigures the final fulfillment of Daniel 11, then maybe this would be a minor topic. This is a study that we're going to begin here. We're going to try running out the clock. This is one of the easiest, but it's just a fun study. I came across this study, I don't know, a couple years ago maybe, and I came across it in London, England when Russell Williams taught it to me. And I may not do it justice, but this is a powerful piece of information, particularly in terms of the daily. This is the pattern of Christ. This is part four and the conclusion of the daily. And we'll only get partway through it, but prophecy is portrayed on a timeline heading down to the end of the world. And we're going to show you the pattern of Christ, but not the pattern of His nature, the pattern of Christ as symbolized in prophecy, and you will see the way marks on the board. Preparation is the first way mark. The second way mark is power and testimony. Then death, resurrection, ascension, the fall of Babylon, and the second coming of Christ. Now you'll see, you'll see, this is an easy one. This is a fun one and it's very easy. Youth Instructor, July 20th, 1893. Christ was the anointed of God, yet His life was humble and without display. For thirty years of His life, there is scarcely anything on record concerning Him. And what we're saying here is this here is the preparation time. And how long was His preparation time? Thirty years. And then, Bible prophecy teaches this, when it was ready for Him to proclaim His message that He was empowered. And where was He empowered? At the Jordan when He was baptized. And He was empowered, and because of space, I'll put it down here, He began to, once He was empowered, He gave His testimony. And how long did He give His testimony for? No, no, He didn't give His testimony for three and a half years. That's a trick question. I like asking that question. How long did He give His testimony for? And He shall confirm the covenant with many for one week. And in the midst of the week, He will be cut off. The week here brought to view is the last one of the seventy, it is the last seven years of the period allotted especially to the Jews. During this time, extending from A.D. 27 to A.D. 34, Christ, at first in person and afterward by His disciples, extended the gospel invitation especially to the Jews. So for three and a half years, He gave His testimony. And then for three and a half years, in the person of His disciples. And in the midst of the week, death. Great Controversy 327. And resurrection. After resurrection, He ascended. The fall of Babylon, the seven last plagues, however you want to portray that. Now what I'm saying is, this is the history of His life portrayed prophetically in Weymarks. And I'm saying the next point in the history of His life, I'll call it the fall of Babylon. If you want to call it the seven last plagues.

that time period when human probation closes. Now, where was that time period in the life of Christ? You have it right here on the screen. Write your questions down, please. And after that is illustrated, we have the second coming of Christ. And you see this, read this very carefully. There was a second coming of Christ in the days of Christ. In the days of early Christians, Christ came the second time. His first advent was at Bethlehem when He came as an infant. His second advent was at the Isle of Patmos. So symbolically, prophetically in symbols, Christ had 30 years of preparation. Then when He was baptized, He received power. He gave His testimony for three and a half years until He was crucified. His testimony continued on in the person of His disciples. Don't stumble over these way marks. This is prophetic symbolism. I'm fully aware that it wasn't three and a half years before Jesus was resurrected. These are way marks, and this is a prophetic illustration. You will see that it fits. Just bear with me if you haven't seen this before. After the resurrection is the ascension. After the ascension, we see the fall of Babylon, seven last plagues symbolized, and then we see the second coming of Christ. Follow me? Some people do not understand that this, this is Christ. How many understand that this is Christ? This is the Word of God. And there is a passage in the Bible that deals with the Word of God. And this is the pattern of Christ. And this passage in the Bible that deals with the Word of God follows the identical pattern as the pattern of Christ. You find this in Revelation 11. Now, with way marks, with prophetic lines that we bring down and lay upon one another, and that's what we're supposed to do. Line upon line, line upon line. If you have a prophetic line of history, such as this, that has seven way marks on it, if you bring it and lay it upon another prophetic line, and that prophetic line only has three way marks on it, if they line up in the right sequence, and the three that are there are in agreement with three in the right sequence, that's acceptable. The problem is, is when they're out of sequence. And we know this as Seventh-day Adventists. What are the kingdoms of Bible prophecy? Babylon, Medo-Persia, Greece, pagan Rome, papal Rome, correct? That's Daniel 2. What's Daniel 7? Well, papal Rome isn't in Daniel 2, but we'll start with those four. What's Daniel 7? Babylon, Medo-Persia, Greece, pagan Rome, papal Rome. What's Daniel 8? It starts with Medo-Persia, but we know, even though the way mark of Babylon isn't in Daniel 8, that Babylon is the first kingdom of Bible prophecy, correct? That's a basic rule of repeat and enlarge. All the way marks do not have to be there in repeat and enlarge. What has to be intact is the correct sequence. So, in the pattern of Christ, which we've just set forth, the pattern of Christ in the Word of God is all there except for the preparation. It's implied. It's implied because upon the testimony of two or three things shall be established, and we're going to show you this pattern in four places. And this is what I just said about implied preparation. If you turn to Revelation 11, in verse 3 through 6, it says, And I will give power unto my two witnesses. Who are the two witnesses here in Revelation 11? Oh, the New Testament. This is the Bible. And they shall prophesy for how long? Here they are, right here. They're going to get power. How long do they prophesy for? Three and a half years. And then we're going to see these other lines, but we'll read them. These are the two olive trees and the two candlesticks standing before the God of earth. And if any man will hurt them, fire proceedeth out of their mouth and devoureth their enemies. And if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy, and have power over waters to turn them to blood and to smite the earth with all plagues as often as they will. This is the power and testimony that preparation is implied. Death. Next, verse 7. And when they have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them and shall overcome and kill them. And their dead bodies shall lie in the street of the great city which is spiritually called Sodom and Egypt where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half. And shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them and make merry and shall send gifts one to another because these two prophets tormented them that dwell on the earth. Do you see, other than the preparation being implied, you've seen the power and testimony, right? Then you've seen them testify for three and a half years, right? Then you've seen them die, right? What should be next? And after three and a half days the Spirit of life from God entered into them and they stood upon their feet and great fear fell upon them which saw them. What should be next? And they heard a great voice from heaven saying unto them, Come up hither. And they ascended. Resurrection ascended. They ascended up to heaven in a cloud and their enemies beheld them. What should be next? Fall of Babylon, seven last plagues. And the same hour was there a great earthquake and the tenth part of the city fell and in the earthquake were slain of men seven thousand and the remnant were affrighted and gave glory to the God of heaven. That's the next thing that happens in this sequence of the Word of God which is following perfectly the pattern of Christ. And here we have a very provocative verse which says there's a great earthquake and a tenth part of the city fell. What's a city in Bible prophecy? A kingdom. Does anyone know how the pioneers understood this verse? Because they were correct on it. They believed that this city here under discussion was the pagan Roman Empire divided into ten parts and that one tenth of that empire was the nation of France and that Revelation 11 was talking about the earthquake that shook France called the French Revolution. And they will tell you that this verse was dealing with the earthquake of the French Revolution. Have you ever seen what Sister White says about the French Revolution? It symbolizes the fall of Babylon and the seven last plagues just before Jesus returns. The next verse says the second woe has passed and behold the third woe cometh quickly and as we've been sharing here getting started sharing here the third woe leads up to goes even beyond the second coming of Christ but includes the second coming of Christ. So what does this mean? This means that upon the testimony of two or three things shall be established and that Jesus set forth a prophetic pattern of his life that the word of God in the French Revolution time period followed perfectly and there are two more at least two more illustrations of this pattern that we'll look at the next time we take up this presentation. Shall we pray? Heavenly Father we thank you for the light that you've recorded in your word. We ask that you'd continue to provide opportunities that we can share this light because we know that we only receive more as we share and we want to receive more but we also want to give this final warning message. Please prepare the hearts and minds in each of our homes wherever we're going back you know the souls that we're responsible for. Begin to work upon them bring about circumstances in their life where they'll want to find out this truth that we're dealing with here this week and prepare providentially the opportunities for us to hand this truth off to those souls. Give us the discernment to see who they are and give us your love that we will be constrained to take this truth to them. Give us your wisdom that we'll know how to do it perfectly that we can have many stars in our crowns that we can have many stars in our crown not that we seek the glory of many stars but that many people can be there with us to live throughout eternity with you we ask in Jesus' name. Amen.