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# The Book of Daniel - Number Thirty-Five

Phau Ntawv Daniyees - Tus Naj Npawb Peb Caug Tsib

Unveiling the Prophetic Framework: William Miller’s Insight and the Three Desolating Powers Leading to Armageddon

Qhia Txog Tus Qauv Yaj Saub Uas Qhib Tawm: William Miller Txoj Kev Pom thiab Peb Lub Hwjchim Ua Kev Puas Ntsoog Uas Coj Mus Rau Armageddon

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Jeff Pippenger

Published

December 30, 2023

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At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.

Thaum txog “lub sij hawm kawg,” xyoo 1798, phau ntawv Daniyees, thiab tshwj xeeb tshaj yog zaj yog toog pom uas tau sawv cev los ntawm tus dej Ulai, raug qhib nws lub foob lawm. Zaj yog toog pom ntawd tshaj tawm txog kev pib ntawm txoj kev txiav txim tshawb xyuas rau hnub tim 22 Lub Kaum Hli Ntuj, 1844. Nqe Vajlugkub uas los ua lub hauv paus rau qhov tseeb ntawd yog Daniyees tshooj yim, nqe kaum plaub. William Miller, tus tub txib uas raug xaiv los lees paub txog kev qhib lub foob ntawm txoj xov no, yeej tsis tau to taub txhua qhov tseeb uas muaj feem xyuam nrog zaj yog toog pom ntawd kom puv npo, los nws yeej tau ua tiav tes haujlwm uas tau muab rau nws.

As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.

Thaum Miller pib nws txoj kev kawm txog lo lus yaj saub, nws tau los nkag siab qee txoj cai ntawm kev txhais yaj saub uas tau raug qhia thiab raug tsa tseg nyob hauv phau Vajlugkub. Cov cai ntawd tau raug sau tseg thiab raug txheeb paub tias yog William Miller Cov Cai ntawm Kev Txhais. Cov cai ntawd raug kev tshoov siab pom zoo thiab raug txheeb tias yog cov cai uas yuav raug siv los ntawm cov uas tshaj tawm txog qhov pib ntawm txoj kev txiav txim siab ua tiav thaum txoj cai Hnub Caiv. Miller ua tim khawv tias nws pib nws txoj kev kawm phau Vajlugkub ntawm qhov pib ntawm phau Vajlugkub thiab tsuas yog txuas mus tom ntej raws li nws nkag siab txog yam uas nws tab tom xav txog thaum ntawd. Los ntawm txoj kev no, yooj yim pom tau tias thawj zaj yaj saub hais txog lub sijhawm uas Miller tau lees paub, uas muaj feem xyuam rau txoj xov uas nws yuav tsum txheeb tias tab tom raug ua tiav nyob rau xyoo 1844, yog “xya lub sijhawm” hauv Leviticus nees nkaum rau.

Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.

Kev tshoov siab qhia rau peb paub tias tus timtswv Kheebleees, nrog rau lwm cov timtswv dawb huv, tau coj Miller lub siab, ib yam li Kheebleees tau coj Daniyees, Yauhas tus uas tau txais kev tshwm sim, thiab tag nrho cov yaj saub hauv phau Vajlugkub lub siab; rau qhov Kheebleees tau raug muab txoj hauj lwm uas Xatas tau tso tseg lawm. Kheebleees txoj hauj lwm tau raug sawv cev nyob hauv Xatas thawj lub npe, Lusifawj, uas txhais tias tus nqa lub teeb. Kheebleees tau coj lub teeb yaj saub los rau Miller, thiab hauv txoj kev mloog lus rau lub teeb ntawd nws tau nthuav tawm txoj xov uas tshaj tawm txog kev qhib ntawm txoj kev txiav txim tshuaj xyuas thaum lub Kaum Hlis Ntuj Tim 22, 1844.

Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.

Kev paub tom qab qhov xwm txheej pub rau cov uas xav to taub txoj hauj lwm ntawm William Miller pom tseeb tias nws tau txais qee yam kev nkag siab txog lo lus faj lem uas tau los ua tej yawm sij rau nws txoj hauj lwm ntawm kev sau ua ke cov lus ntawm txoj kev txiav txim uas tab tom los ze. Ib yam ntawm cov yawm sij ntawd yog nws txoj kev lees paub tias ib hnub sawv cev rau ib xyoos hauv kev siv rau hauv faj lem. Lwm yam yog ib qho qauv faj lem uas nws siv los muab cov kab faj lem uas nws nrhiav tau tso rau hauv lawv qhov chaw thiab muab lawv ua ke kom sib haum. Tus qauv ntawd tau tsim raws li ob lub hwj chim Xatas uas tau coj kev puam tsuaj los rau Vajtswv haiv neeg thiab Vajtswv lub chaw dawb huv. Txhua yam uas Miller nrhiav tau raug muab tso rau saum tus qauv faj lem uas sawv cev rau keeb kwm ntawm kev pe mlom, tom qab ntawd yog kev cai txiv plig, uas txuas ntxiv sib law liag tsuj nkaus ob leeg—Vajtswv lub chaw dawb huv thiab Vajtswv haiv neeg—txij thaum lub sijhawm Ixayees thaum ub mus txog rau Khetos txoj Kev Los Zaum Ob.

That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.

Tus qauv yaj saub ntawd tau pub rau nws txheeb tau meej txhua qhov tseeb uas tsim nyog los tsa lub Kaum Hli 22, 1844, ua hnub pib ntawm txoj kev txiav txim. Tiamsis qhov tseeb ntawd tseem muaj ciam txwv, rau qhov nws tsis pom tau lub hwj chim tsim txom thib peb uas tau raws qab kev pe dab qhuas thiab kev ua nom ua tswv ntawm vajlugkub Loos hauv keeb kwm yaj saub. Tsis yog yam tsim nyog rau nws kom pom qhov tseeb ntawd, rau qhov nws tes haujlwm yog los tshaj tawm lub Kaum Hli 22, 1844, thiab qhov kaj ntawm lub hwj chim tsim txom thib peb yuav raug qhib tawm tom qab hnub ntawd.

In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.

Hais txog kev muab nws tej kev nkag siab txog yav tom ntej los sib haum rau saum ib lub qauv ntawm ob lub hwjchim ua kom puam tsuaj, yog Loos pagan ua ntej, ces mam yog Loos papal tom qab, nws kuj nkag siab tias lo lus uas txhais ua “qhov niaj hnub,” hauv phau Daniyees, yog ib lub cim sawv cev rau paganism, thiab/losis, rau Loos pagan. Lo lus “tamid” uas txhais ua “qhov niaj hnub” raug Daniyees siv tsib zaug. Nws raug siv txhua zaus ua ke nrog ib lub cim uas Miller to taub raug lawm tias sawv cev rau lub papacy. Lub cim ntawm lub papacy uas ib txwm tshwm nyob nrog “qhov niaj hnub,” raug sawv cev los ntawm ob lub cim. Txawm li cas los xij, ob lub cim ntawm lub hwjchim papal ntawd, ob qho tib si qhia meej txog lub papacy, los xij, thaum Daniyees siv lo lus “tamid” uas txhais ua “qhov niaj hnub,” nws ib txwm raug siv nrog thiab ua ntej lub cim ntawm lub papacy. Miller txoj kev to taub tias “qhov niaj hnub,” hauv phau Daniyees, tau los ua lub hauv paus ntawm lub qauv uas nws pom tias raug tsa saum ob lub hwjchim ua kom puam tsuaj, yog paganism ua ntej, ces papalism tom qab. Miller qhov kev txheeb xyuas “qhov niaj hnub,” tias yog paganism hauv phau Daniyees, raug teem tseg tias yuav dhau los ua ib qho kev tsis sib haum loj kawg hauv Adventism, pib hauv tiam thib ob ntawm Adventism, uas tau pib xyoo 1888.

The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.

Qhov tseeb yaj saub thawj zaug uas Miller tau tshawb pom uas yog ib feem ntawm kev to taub txog Lub Kaum Hli 22, 1844, yog “xya lub sij hawm,” hauv Leviticus nees nkaum rau, thiab nws yog thawj qhov tseeb uas Miller tau ruaj nreem tsa tseg uas raug tsis lees paub hauv xyoo 1863. Txoj kev tsis lees txais ntawd tau pib thawj tiam ntawm Adventism, thaum lawv pib taug kev yuam kev hla tebchaws moj sab qhua ntawm Laodicea. Tiam thib ob tau pib ntawm Minneapolis General Conference xyoo 1888, thiab tom qab kev ntxeev siab uas tau tshwm sim nyob ntawd, txoj hauj lwm uas yog Xatas li ntawm kev tsis lees txais Miller txoj kev txheeb xyuas “the daily” tias yog kev pe dab pe mlom tau pib hauv xyoo 1901. Kev to taub uas yog qhov tseeb txog “the daily” tsis tau raug tso tseg tag nrho txog thaum tom qab tus yaj saub poj niam tuag lawm, tus uas tau qhia meej tias txoj kev xav uas raug txhawb nqa los tawm tsam Miller txoj kev pom uas yog qhov tseeb txog “the daily,” yog ib qho uas tau raug coj los ntawm “cov tim tswv uas raug ntiab tawm saum ntuj ceeb tsheej.” Txoj kev tsis lees txais tag nrho ntawd tau tshwm sim nyob rau tiam thib peb ib ncig xyoo 1931. Tiam thib peb tau pib nrog kev luam tawm phau ntawv ntawm W. W. Prescott, uas muaj npe tias, The Doctrine of Christ, tsis ntev tom qab 1919 Bible Conference. Xyoo 1919, tiam thib peb tau pib thiab txuas mus txog thaum muaj kev luam tawm phau ntawv, Questions on Doctrine xyoo 1957.

After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.

Tom qab uas Miller tes haujlwm tau raug tsa ruaj thiab raug nthuav kom meej rau saum Habakkuk ob daim rooj (daim duab qhia txoj lus ntawm cov thawj coj xyoo 1843 thiab 1850), ces tus Tswv thiaj pib qhib qhov tseeb tias tseem muaj dua ib lub hwjchim ntxiv, yog lub hwjchim thib peb uas ua kom puam tsuaj, uas yuav los raws qab kev pe mlom thiab kev kav ntawm tus papas, thiab uas kuj yuav tsim txom Vajtswv haiv neeg thiab.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.

> “Los ntawm txoj kev pe hawm dab mlom, thiab tom qab ntawd los ntawm txoj kev kav ntawm Papacy, Xatas tau siv nws lub hwj chim ntau pua xyoo los ua txhua yam kom lwv Vajtswv cov timkhawv ncaj ncees tawm hauv lub ntiaj teb. Cov neeg pe dab pe mlom thiab cov papists raug tib tug ntsuj plig zaj txhawb kom ua. Lawv txawv tsuas yog qhov no xwb, tias Papacy, uas ua txuj tias yog tab tom ua haujlwm rau Vajtswv, yog tus yeeb ncuab uas txaus ntshai dua thiab lim hiam dua. Los ntawm kev ua haujlwm ntawm Romanism, Xatas tau ntes lub ntiaj teb ua qhev. Lub koom txoos uas lees tias yog Vajtswv tug tau raug cheb nkag mus rau hauv cov qeb ntawm qhov kev dag ntxias no, thiab Vajtswv haiv neeg tau raug txom nyem nyob hauv zaj txoj kev chim ntau tshaj ib txhiab xyoo. Thiab thaum Papacy, raug txeeb nws lub zog lawm, raug yuam kom tsum kev tsim txom tseg, Yauhas pom ib lub hwj chim tshiab sawv los kom ncha zaj lub suab, thiab txuas ntxiv tib txoj haujlwm lim hiam thiab thuam ntuj ceeb tsheej ntawd. Lub hwj chim no, uas yog lub kawg uas yuav ua rog tawm tsam lub koom txoos thiab Vajtswv txoj kevcai, tau raug piv txwv los ntawm ib tug tsiaj nyaum uas muaj ob tug kub zoo li menyuam yaj. Cov tsiaj nyaum uas nyob ua ntej nws tau sawv hauv hiav txwv los, tiamsis tus no sawv tawm hauv lub ntiaj teb tuaj, uas sawv cev rau txoj kev sawv los yam thaj yeeb ntawm lub tebchaws uas raug piv txwv ntawd. Cov ‘ob tug kub zoo li menyuam yaj’ sawv cev phim zoo heev rau yam ntxwv ntawm Tsoomfwv Tebchaws Meskas, raws li qhia tawm hauv nws ob lub ntsiab cai hauv paus, Republicanism thiab Protestantism. Ob lub ntsiab cai no yog qhov zais cia ntawm peb lub hwj chim thiab peb txoj kev vam meej ua ib haiv tebchaws. Cov uas xub nrhiav tau ib qho chaw nkaum ntawm ntug dej hiav txwv Asmeskas tau zoo siab tias lawv twb mus txog ib lub tebchaws uas dim ntawm txoj kev khav theeb uas papacy thov tseg thiab txoj kev tswj hwm nruj ua huab tais. Lawv tau txiav txim siab los tsim tsa ib tsoomfwv rau saum lub hauv paus dav dav ntawm kev ywj pheej hauv pej xeem thiab kev ntseeg.” Signs of the Times, November 1, 1899.

Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.

Miller tsis pom tau lub hwjchim tsim txom thib peb, thiab vim li no nws tus qauv kev nkag siab tseem tsis tiav, txawm li ntawd los nws yeej haum raws nraim rau kev ua tiav tes haujlwm uas nws raug hu los ua. Muam White qhia meej tias Miller yog Vajtswv tus tubtxib uas raug xaiv, tias hauv nws tes haujlwm nws tau raug ua tus qauv los ntawm Eliyas thiab Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej, thiab hauv txoj kev hu nws los ua tes haujlwm ntawd tau raug ua tus qauv los ntawm Elisas, hos hauv nws txoj kev tuag tau raug ua tus qauv los ntawm Mauxes. Tsawg leej hauv keeb kwm dawb huv uas tau ua rau muaj lus piav qhia hais tias cov timtswv tab tom tos ntawm lawv lub ntxa kom sawv rov qab tsa lawv, los qhov no yog txoj lus piav qhia hais txog Miller. Qhov tseeb tias nws tes haujlwm raug txwv los ntawm keeb kwm tiam uas nws raug tsa los sawv hauv ntawd tsis yog ib lo lus thuam Miller, tsuas yog ib yam tsim nyog yuav tsum lees paub xwb, yog hais tias nws tes haujlwm yuav raug txiav txim raws li qhov pom kev tseeb ntawm Vajtswv Txojlus uas yog lus faj lem.

Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.

Miller tau txais kev taw qhia tshwj xeeb los ntawm cov tim tswv, uas pub rau nws txhim tsa ib lub hauv paus qauv yav tom ntej raws li ob lub hwjchim ua kom puas tsuaj—kev teev dab mlom—thiab tom qab ntawd yog txoj kev ua nom tswv ntawm papalism. Vim li no, tej lus faj lem uas qhia txog keeb kwm dhau ntawm qhov kev puas tsuaj uas ob lub hwjchim ntawd tau ua tiav, Miller thiaj to taub yuam kev. Txawm li ntawd los, tsis muaj ib qho ntawm cov kev to taub yuam kev ntawd nkag mus rau saum ob daim phiaj dawb huv ntawm Habakkuk, qhov chaw uas tej hauv paus ntsiab lus uas raug tsa los ntawm Miller txoj hauj lwm tau raug nthuav qhia ua duab pom tseeb. Vim li no, txoj kev tshoov siab thiaj tuaj yeem sau tseg txog daim phiaj xyoo 1843 tias nws raug coj los ntawm tus Tswv txhais tes.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Tswv qhia rau kuv tias daim ntawv qhia xyoo 1843 ntawd raug cob qhia los ntawm Nws txhais tes, thiab tias tsis muaj ib feem twg ntawm nws uas yuav tsum raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv yog. Tias Nws txhais tes nyob saum nws thiab tau zais ib qho yuam kev nyob hauv qee cov lej, kom tsis muaj leejtwg pom tau nws, mus txog thaum Nws txhais tes raug tshem tawm.

> “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 hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Tom qab ntawd kuv pom txog ‘Niaj Hnub,’ tias lo lus ‘kev fij txi’ yog ib yam uas tibneeg txoj kev txawj ntse tau ntxiv nkag los, thiab tsis yog ib feem ntawm nqe ntawv; thiab tias tus Tswv tau muab qhov kev to taub uas yog rau cov uas tau tshaj tawm txoj kev quaj hu txog teev txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog txog ‘Niaj Hnub;’ tiam sis txij xyoo 1844 los, hauv txoj kev ntxhov siab, lwm yam kev to taub tau raug lees txais, thiab kev tsaus ntuj nrog kev ntxhov siab tau ua raws li ntawd.” Review and Herald, November 1, 1850.

The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.

Qhov tseeb uas Miller tau muab sau ua ke raws li cov tim tswv txoj kev coj tau raug tus Tswv coj, thiab nyob hauv qhov kev lees paub ntawm daim chart xyoo 1843 ntawd, kev tshoov siab tau suav nrog tias Miller txoj kev to taub hais tias “qhov niaj hnub” sawv cev rau kev pe dab qhuas yog qhov raug. Tsib zaug uas lo lus Henplais “tamid,” uas tau txhais ua “qhov niaj hnub,” tshwm sim hauv phau Daniel, thiab nws ib txwm sawv cev rau txoj kev sib raug zoo ntawm ob lub hwj chim ua kom puam tsuaj, yog kev pe dab qhuas ua ntej, ces mam yog kev papacy.

Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.

Miller txoj kev nkag siab txog “the daily,” tias nws yog ib lub cim sawv cev rau kev pe dab qhuas, yog yam tseem ceeb kiag li hauv lub qauv cev lus faj lem uas nws siv, rau qhov kev sib raug ua ntu zus uas yog kev pe dab qhuas ua ntej ces mam yog kev kav hwj chim papalism, tau los ua nws lub hauv paus taw qhia hauv kev muab txhua lo lus faj lem uas nws raug coj kom nkag siab los phim sib haum.

At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.

Thaum txog “lub sijhawm kawg,” xyoo 1798, phau ntawv Daniyees tau raug qhib lub cim, thiab nqe lus tseem ceeb uas yog yam Uas Muam White tau txheeb tias yog “tus ncej nruab nrab” thiab “lub hauv paus” ntawm txoj kev txav advent, yog Daniyees tshooj yim, thiab nqe kaum plaub.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Vajluskub uas saum toj dua lwm nqe vajluskub txhua nqe, uas tau yog tib si lub hauv paus thiab tus ncej loj nruab nrab ntawm txojkev ntseeg Advent, yog lo lus tshaj tawm hais tias, ‘Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv.’ [Daniel 8:14.]” The Great Controversy, 409.

Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.

Nqe kaum plaub yog lo lus teb rau nqe kaum peb, thiab lo lus teb ntawd tsis muaj qab hau li yog tsis muaj lub ntsiab lus ntawm lo lus nug ntawd.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ces kuv hnov ib tug neeg dawb huv hais lus, thiab muaj dua ib tug neeg dawb huv nug tus neeg dawb huv ntawd uas tab tom hais lus tias, Lub zeem muag hais txog txoj kev fij txi txhua hnub, thiab txoj kev txhaum uas ua rau kev puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau luag tsuj hla taw, yuav kav ntev npaum li cas? Ces nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; thaum ntawd lub chaw dawb huv mam li raug ntxuav kom huv. Daniel 8:13, 14.

These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.

Ob nqe no ob no yog lub cim ntawm kev nce ntxiv ntawm kev paub uas tau tsim los thaum phau ntawv Daniyees raug qhib nws lub cim rau “lub sijhawm kawg,” xyoo 1798. Nqe kaum peb qhia meej txog ob lub hwjchim uas ua kom puam tsuaj, uas Miller tau tsa nws tus qauv cev Vajtswv lus faj lem raws li. Miller tau txheeb “qhov txhua hnub,” nyob hauv nqe kaum peb, tias yog kev teev dab qhuas ntawm lwm haiv neeg, thiab “kev ua txhaum uas ua kom puam tsuaj” tias yog kev cai papacy. Nws yog ib qho tseem ceeb kom pom tias tus qauv cev Vajtswv lus faj lem uas cov timtswv tau coj Miller kom paub, raug txheeb nyob hauv ob nqe no uas sawv cev rau kev nce ntxiv ntawm kev paub uas tau los txog hauv keeb kwm xyoo 1798. Txawm li ntawd los, Miller tsis tau raug pub kom pom lub hwjchim tom ntej uas yuav los rau saum theem cev Vajtswv lus faj lem thiab tsim txom Vajtswv haiv neeg.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.

> “Kuv pom tias tus tsiaj muaj ob tug kub muaj zaj lub qhov ncauj, thiab tias nws lub hwj chim nyob hauv nws lub taub hau, thiab tias txoj cai txiav txim yuav tawm hauv nws lub qhov ncauj los. Ces kuv pom Tus Niam ntawm cov Poj Niam Ua Plees Ua Yi; tias tus niam tsis yog cov ntxhais, tiamsis cais nyias nyias thiab txawv ntawm lawv. Nws twb muaj nws tiam lawm, thiab tam sim no twb dhau mus lawm, hos nws cov ntxhais, yog cov pawg ntseeg Protestant, yog cov tom qab uas tau los tshwm rau saum theem thiab coj tawm tib lub siab qub uas tus niam muaj thaum nws tsim txom cov neeg dawb huv. Kuv pom tias raws li tus niam tau poob qis zuj zus hauv hwj chim, cov ntxhais kuj tau loj hlob tuaj, thiab tsis ntev lawv yuav siv lub hwj chim uas ib zaug tus niam tau siv lawm.” Spalding and Magan, 1.

Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.

Miller txoj kev tsis muaj peev xwm pom tau lub hwj chim thib peb yuam nws kom txiav txim xaus uas tsuas yog yuam kev xwb. Miller tau txheeb xyuas tus tsiaj nyaum hauv hiav txwv ntawm Tshwmsim tshooj kaum peb tias yog Loos pagan, thiab tus tsiaj nyaum hauv ntiajteb tias yog Loos papal. Nws txoj kev siv Tshwmsim tshooj kaum xya kuj muaj qhov yuam kev vim nws tsis muaj peev xwm pom tau keeb kwm yaj saub uas txuas ntxiv dhau ntawm lub hwj chim kev puam tsuaj thib ob uas yog papalism. Vim li no, thaum Miller txheeb xyuas lub hwj chim Loos hauv Daniyee tej yaj saub, nws saib lawv zoo li yog ib lub hwj chim xwb uas los nyob rau hauv ob theem. Qhov ntawd yav tas los yog, thiab tam sim no tseem yog, ib txoj kev siv uas raug, tiam sis nws txwv tsis pub nws to taub txog tej nceeg vaj hauv Vajlugkub yaj saub tias yog ib yam dab tsi uas ncav tsis dhau ib lub nceeg vaj thib plaub uas Loos sawv cev. Nws pom thiab txheeb xyuas tias lub nceeg vaj thib plaub uas yog Loos muaj ob theem, sawv cev ua Loos pagan thiab Loos papal, tiam sis nws tsis muaj peev xwm pom tau tias Loos papal kuj yog lub nceeg vaj thib tsib thiab yuav tsum muaj ib lub nceeg vaj thib rau los tom qab.

In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).

Hauv Daniyee tshooj ob, cov Millerites tau coj tej ntsiab ntawm lub nceeg vaj thib tsib hauv Vajlugkub tej lus faj lem los sib xyaw nrog lub nceeg vaj thib plaub. Nyob rau theem yooj yim tshaj, lawv txoj kev siv yog raug, tabsis tsis tiav, rau qhov thawj qhov kev hais txog cov nceeg vaj hauv Vajlugkub tej lus faj lem yuav tsum sib haum nrog qhov kawg kev hais txog cov nceeg vaj hauv Vajlugkub tej lus faj lem, vim Yexus, raws li Alpha thiab Omega, ib txwm nthuav qhia qhov kawg los ntawm qhov pib. Vim tsis muaj peev xwm pom qhov sib txawv ntawm ob lub nceeg vaj uas los raws ib theem zuj zus, thiaj ua rau Miller tsis muaj peev xwm lees paub tias Qhia Tshwm tshooj kaum ob tab tom txheeb paganism (tus zaj), thiab tus tsiaj nyaum hauv hiav txwv ntawm Qhia Tshwm tshooj kaum peb, ua papalism (tus tsiaj nyaum), thiab tus tsiaj nyaum hauv ntiajteb ntawm Qhia Tshwm tshooj kaum peb ua apostate Protestantism (tus yaj saub cuav).

Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.

Miller tsis muaj peev xwm pom tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav raws li peb lub nceeg vaj uas los sib law liag hauv Tshooj kaum ob thiab kaum peb ntawm Phau Ntawv Qhia Tshwm, thiab vim li ntawd nws thiaj raug yuam los ntawm nws txoj kev txiav txim raws li lus faj lem kom xaus hais tias ob tshooj ntawd tsis yog ib daim duab qhia uas los sib law liag txog peb lub hwj chim uas coj lub ntiaj teb mus rau Armageddon. Qhov kaj uas Miller tau txais yog qhov kaj uas zoo meej rau nws tiam neeg, thiab nws tiam neeg raug sim los ntawm qhov kaj ntawd.

The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.

Lub teeb ntawm peb lub hwjchim ua kev puas tsuaj (zaj, tsiaj qus, thiab tus cev lus dag), tau muab rau Future for America thaum “lub sijhawm kawg,” xyoo 1989. Nqe hauv Daniyees uas tau qhib lub cim nrog kev poob ntawm Soviet Union raws li kev ua tiav ntawm Daniyees tshooj kaum ib, thiab nqe plaub caug, yog lub teeb ntawm tus timtswv thib peb, hos Miller tau txais lub teeb ntawm tus timtswv thawj. Rau nqe kawg ntawm Daniyees tshooj kaum ib, tau pom tias yog lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm kev txav ntawm Future for America, thiab nqe plaub caug, ntawm Daniyees tshooj kaum ib, yog qhov sau luv luv hais txog lub teeb ntawd, ib yam li nqe kaum peb thiab kaum plaub, ntawm Daniyees tshooj yim, tau sau luv luv hais txog lub teeb uas tau qhib lub cim hauv kev txav Millerite.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Thiab thaum txog lub caij kawg, vajntxwv sab qab teb yuav thawb tawm tsam nws; thiab vajntxwv sab qaum teb yuav tuaj tawm tsam nws ib yam li cua daj cua dub, nrog tej tsheb nees rog, thiab nrog cov neeg caij nees, thiab nrog ntau lub nkoj; thiab nws yuav nkag mus rau hauv tej tebchaws, thiab yuav nyab hla thiab hla dhau mus. Daniel 11:40.

The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.

Nqe vajlugkub ntawd qhia txog ib qho kev ua rog uas tau pib thaum lub “sijhawm kawg” xyoo 1798, nyob nruab nrab ntawm tus vajntxwv sab qab teb thiab tus vajntxwv sab qaum teb. Tus vajntxwv sab qab teb sawv cev rau Fabkis uas tsis ntseeg Vajtswv, uas tau muab lub qhov txhab tuag rau txoj kev kav papacy rau tib xyoo ntawd. Hauv ntawd, papacy raug sawv cev ua tus vajntxwv sab qaum teb. Fabkis, raws li lus faj lem hauv xyoo 1798, yog ib feem kaum ntawm kaum lub nceeg vaj hauv Daniel tshooj xya. Kaum lub nceeg vaj ntawd sawv cev rau Loos pagan, thiab Loos pagan sawv cev rau tus zaj. Papacy (tus vajntxwv sab qaum teb) sawv cev rau tus tsiaj qus. Nqe vajlugkub ntawd qhia tias tus vajntxwv sab qaum teb (papacy), uas thaum pib ntawm nqe ntawd twb raug lub qhov txhab tuag lawm, thaum kawg yuav tawm tsam rov qab rau tus vajntxwv sab qab teb (tus vajntxwv ntawm kev tsis ntseeg Vajtswv). Thaum papacy tau tawm tsam rov qab tiag tiag, tus vajntxwv ntawm kev tsis ntseeg Vajtswv twb txav ntawm lub tebchaws Fabkis mus rau hauv lub koom pheej sib koom Soviet Union lawm. Fabkis yog ib lub tebchaws xwb; los thaum papacy tau tawm tsam rov qab rau tus vajntxwv sab qab teb hauv nqe ntawd, tus vajntxwv sab qab teb raug hu ua “tej tebchaws,” ib yam li yav tas los Soviet Union thiab.

When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.

Thaum tus vajntxwv qaum teb (lub hwjchim papacy) thim rov qab, nws coj los nrog “tsheb nees,” “cov tub caij nees,” thiab “ntau lub nkoj.” Tsheb nees thiab cov tub caij nees yog cov cim ntawm lub zog tub rog, hos cov nkoj yog cov cim ntawm lub zog kev khwv nyiaj txiag. Lub hwjchim uas tsim ib txoj kev koom tes tsis dawb huv nrog papacy rau lub hom phiaj rhuav tshem Soviet Union yog Tebchaws Asmeskas, thiab ob hom zog ntawm Tebchaws Asmeskas nyob hauv Tshwmsim tshooj kaum peb raug qhia meej tias yog nws lub peev xwm yuam lub ntiajteb kom txais lub cim ntawm papacy txoj cai los ntawm lub zog ntawm riam phom thiab kev khwv nyiaj txiag. Tibneeg yuav raug txwv tsis pub yuav los yog muag yog tsis muaj lub cim ntawd, thiab ntxiv mus, yog tsis muaj lub cim ntawd, tibneeg yuav raug muab tua.

Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.

Nqe plaub caug kaum no qhia meej tseeb txog tus zaj (vajntxwv sab qab teb), tus tsiaj nyaum (lub hwj chim papacy) thiab tus yaj saub cuav (Tebchaws Meskas). Nqe hauv paus rau “lub sijhawm kawg” xyoo 1989 no, qhia txog peb lub hwj chim ua kev puam tsuaj uas coj lub ntiajteb mus rau Armageddon, ib yam li cov nqe hauv paus ntawm kev txav Millerite tau qhia txog ob lub hwj chim ua kev puam tsuaj ntawm kev pe hawm dab mlom, ces tom qab ntawd yog papalism.

The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.

Nqe no pib nrog ib txoj kev sib ntaus sib tua ntawm vajntxwv sab qab teb thiab vajntxwv sab qaum teb. Thaum pib ntawm nqe no (1798), vajntxwv sab qab teb yog tus yeej, tiam sis nyob hauv nqe no vajntxwv sab qaum teb rov tawm tsam thiab yeej vajntxwv sab qab teb. Thaum pib ntawm nqe no cim txog txoj kev sib ntaus sib tua ntawm vajntxwv sab qaum teb thiab vajntxwv sab qab teb, thiab nyob rau qhov xaus ntawm zaj lus uas muaj nyob hauv nqe no kuj piav txog tib txoj kev sib ntaus sib tua ntawm vajntxwv sab qaum teb thiab sab qab teb, tiamsis nrog cov txiaj ntsig uas rov qab sib txawv. Thaum pib cim txog “lub sijhawm kawg” xyoo 1798, thiab txoj kev sib ntaus sib tua kawg cim txog “lub sijhawm kawg” xyoo 1989. Hauv nws tej lus tim khawv uas tau sau cia, nqe no muaj kos npe Alpha thiab Omega, tus Pib thiab tus Kawg.

The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.

Keeb kwm tiag tiag ntawm nqe no tseem txuas mus ntxiv dhau qhov kev poob cev qhev ntawm Soviet Union hauv xyoo 1989, mus txog rau txoj cai Hnub Caiv hauv nqe plaub caug ib. Ntawm txoj cai Hnub Caiv ntawd, kev koom ua ib lub cev peb txheej ntawm Npanpiloo niaj hnub no raug tsim los ntawm ib txheej xwm sai sai sib law liag. Vim li ntawd, nqe plaub caug pib thaum lub qhov txhab uas tuag taus raug muab rau hauv xyoo 1798, thiab tus niam ntiav ntawm Tyre raug hnov qab. Keeb kwm uas nqe ntawd sawv cev rau xaus tag nrho kiag ntawm txoj cai Hnub Caiv hauv nqe plaub caug ib, uas yog qhov chaw uas lub qhov txhab uas tuag taus raug kho zoo lawm thiab tus niam ntiav ntawm Tyre raug nco txog. Lub cim qhia txog qhov pib thiab qhov xaus raug sau tsis yog tsuas yog rau saum cov ntawv uas muaj nyob hauv nqe ntawd xwb, tiamsis kuj raug sau rau saum tag nrho keeb kwm uas nqe ntawd sawv cev rau thiab. Nqe ntawd qhia txog tus qauv yaj saub uas tsis yog raws li kev pe mlom xwb (tus zaj) thiab kev ntseeg papal xwb (tus tsiaj nyaum), tiamsis nws qhia txog tus qauv ntawm peb lub hwjchim ua kom puam tsuaj uas coj lub ntiaj teb mus rau Armageddon.

Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.

Miller txoj qauv lus faj lem tau tshaj tawm txog kev tuaj txog ntawm Vajtswv txoj kev txiav txim xyuas, thiab txoj qauv lus faj lem ntawm Future for America tshaj tawm txog kev tuaj txog ntawm Vajtswv txoj kev txiav txim ua tiav. Thaum txog “lub sijhawm kawg” xyoo 1989, ib txheej txheem sim thiab ntxuav kom dawb huv muaj peb theem tau pib thaum rau nqe kawg ntawm Daniyees tshooj kaum ib raug qhib tawm thaum lub Soviet Union poob vau. Qhov sib txawv uas Miller tsuas pom kev teev dab thiab kev kav ntawm lub hwj chim papacy xwb, tiam sis tsis pom Protestantism uas tau thim kev ntseeg lawm, yuav tsum to taub kom raug thiaj li yuav to taub kom raug txog lub zeem muag ntawm tus Dej Ulai uas raug qhib tawm hauv xyoo 1798.

We will continue that consideration in the next article.

Peb yuav txuas ntxiv qhov kev xav txog ntawd nyob rau hauv tsab xov xwm tom ntej.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Peb tsis muaj sijhawm rau peb poob lawm. Lub sijhawm muaj kev kub ntxhov nyob tom hauv ntej peb. Lub ntiajteb raug ntxias sawv los nrog tus ntsuj plig ntawm kev ua tsov ua rog. Tsis ntev no cov xwm txheej ntawm kev txom nyem uas tau hais tseg hauv tej lus faj lem yuav tshwm sim. Lo lus faj lem hauv Daniyees tshooj kaum ib twb yuav luag txog nws txoj kev ua tiav puv npo lawm. Ntau yam keeb kwm uas twb tau tshwm sim los ua tiav raws li lo lus faj lem no lawm yuav rov muaj dua.”

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> “Hauv nqe peb caug hais txog ib lub hwj chim uas ‘nqe 30 txog peb caug rau tau raug hais los saum no.’”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Tej xwm txheej uas zoo ib yam li cov uas tau piav tseg hauv cov lus no yuav tshwm sim.” Manuscript Releases, number 13, 394.

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