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# The Book of Daniel - Number Forty

Phau Ntawv Daniyee - Zauv Plaub Caug

Paul

Povlauj

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Daniyees tshooj ib, thaum muab sib txuam nrog Daniyees tshooj plaub, sawv cev rau keeb kwm ntawm thawj tug tim tswv thiab tug tim tswv thib ob, txij xyoo 1798 mus txog 1844. Hauv zaj keeb kwm ntawd phau Daniyees raug qhib lub cim, thiab feem uas raug qhib lub cim ntawd yog tshooj xya, yim thiab cuaj. “Kab saum kab” tshooj ib, plaub, thiab tom qab ntawd xya mus txog cuaj, qhia meej txog keeb kwm ntawm Millerite txav kev ntawm thawj tug tim tswv.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Hauv keeb kwm ntawd (1798 txog 1844), tej qhov tseeb hauv paus ntawm Adventism tau raug tsa los, thiab thaum kawg tej qhov tseeb ntawd tau raug sawv cev rau saum daim ntawv qhia pioneers xyoo 1843. Nebuchadnezzar tus pej thuam hauv Daniel tshooj ob nyob rau saum daim ntawv qhia ntawd. Cov yog toog pom ntawm Daniel tshooj xya thiab yim nyob rau saum daim ntawv qhia ntawd. “Qhov niaj hnub” ntawm tshooj yim raug sawv cev rau ntawd, ib yam li “xya zaug” ntawm Leviticus nees nkaum-rau. Peb txoj Kev Txom Nyem ntawm Islam, raws li raug sawv cev hauv Revelation tshooj cuaj, kuj nyob ntawd thiab. Vajtswv tau ceeb toom ua ntej ntau zaus tias tej qhov tseeb hauv paus ntawd yuav raug tawm tsam.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Cia cov neeg uas sawv ua Vajtswv cov neeg zov raws ntsa Xiyas yog cov neeg uas pom tau tej kev phom sij ua ntej cov tibneeg,—cov neeg uas paub cais qhov tseeb ntawm qhov yuam kev, kev ncaj ncees ntawm kev tsis ncaj ncees.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Lus twb los txog lawm: Tsis pub tso cai rau ib yam dab tsi los nkag uas yuav cuam tshuam lub hauv paus ntawm txoj kev ntseeg uas peb tau txhim tsa saum no txij thaum txoj xov tau los txog rau xyoo 1842, 1843, thiab 1844. Kuv nyob hauv txoj xov no, thiab txij thaum ntawd los kuv yeej sawv ntawm lub ntiajteb no xubntiag, ncaj ncees rau txoj kev kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav tshem peb txhais taw tawm ntawm lub platform uas peb txhais taw tau muab tso rau saum ntawd thaum peb niaj hnub nrhiav tus Tswv nrog kev thov ntuj kub siab, nrhiav txoj kev kaj. Nej puas xav tias kuv yuav tso tseg txoj kev kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum nyob ruaj khov ib yam li lub Pob Zeb ntawm Tiam Txhis. Nws twb tau coj kuv kev txij thaum nws raug pub los rau kuv.” Review and Herald, April 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Tes haujlwm ntawm tus txiv neej txhuam plua tshauv, uas yuav tsum ua kom tiav nrog Vajtswv haiv neeg hnub kawg txoj kev koom tes, kuj raug Yaxayas sawv cev qhia, thaum nws txheeb kom paub Vajtswv haiv neeg hnub kawg thiab tes haujlwm uas lawv raug hu los ua, rau qhov cov hauv paus twb raug teem tseg cia kom faus nrog kev yuam kev ua ntej hnub kawg los txog.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Cov uas yug los ntawm koj yuav txhim kho dua tej chaw qub uas puam tsuaj lawm; koj yuav tsa kom sawv dua tej hauv paus uas muaj los tau ntau tiam neeg; thiab yuav hu koj tias, Tus kho qhov txhab tawg ntawd, Tus rov kho tej ke kom nyob tau. Yaxayas 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

Cov “tej chaw qub uas raug puam tsuaj,” yog hais txog cov tseeb ntawm txoj kev qhuab qhia uas txuas nrog ob lub hwj chim ua kom puam tsuaj, uas yog kev teev dab teev mlom thiab kev papacy. Ob lub hwj chim ua kom puam tsuaj no—kev teev dab teev mlom ua ntej thiab ces kev papacy ua raws—yog yam William Miller tau siv ua lub hauv paus qauv rau txhua zaj lus faj lem uas nws tau nthuav tawm.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Lawv yuav tsim kho dua tej chaw qub uas twb raug puam tsuaj lawm, lawv yuav tsa dua tej kev puas tsuaj thaum ub, thiab lawv yuav kho dua tej nroog uas twb raug rhuav tshem, yog tej kev puas tsuaj ntawm ntau tiam neeg. Yaxayas 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Tus qauv ntawm zaj lus faj lem uas raug sawv cev ua lub moj khaum, yog keeb kwm thiab kev sib raug zoo ntawm ob lub hwj chim ntawd. Kev rov kho “txoj ke kom nyob tau hauv,” yog kev rov kho Miller lub moj khaum, uas raug sawv cev hauv nws zaj npau suav los ntawm txoj hauj lwm ntawm tus txiv neej tuav txhuam cheb av. Yaxayas tau siv daim duab piv txwv ntawm keeb kwm ntawm Exalaus thiab cov uas rov qab los ntawm Npanpiloo thiab kho Yeluxalees dua, los qhia kom paub txog kev rov kho tej chaw puas tsuaj yav tag los.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Txij li niaj hnub peb cov yawg koob los txog niaj hnub no, peb twb nyob hauv kev ua txhaum loj heev; thiab vim peb tej kev ua phem, peb, peb cov vajntxwv, thiab peb cov pov thawj, thiaj raug muab rau hauv txhais tes ntawm cov vajntxwv hauv tej tebchaws, raug ntaj, raug ntes mus ua qhev, raug txeeb tej khoom, thiab raug poob ntsej muag, ib yam li niaj hnub no. Thiab nimno, ib ntus luv luv no, txojkev tshav ntuj tau raug qhia tawm los ntawm tus Tswv peb tus Vajtswv, kom tso ib co seem dim tseg rau peb khiav dim, thiab pub ib tug ntsia hlau rau peb hauv nws qhov chaw dawb huv, xwv kom peb tus Vajtswv yuav ua kom peb ob lub qhov muag kaj, thiab pub ib qho kev ciaj sia me ntsis rau peb hauv peb txoj kev ua qhev. Rau qhov peb yog neeg ua qhev; los peb tus Vajtswv tsis tau tso peb tseg hauv peb txoj kev ua qhev, tiam sis nws tau nthuav nws txojkev hlub tshua rau peb nyob rau ntawm cov vajntxwv Pawxee xubntiag, kom pub ib qho kev ciaj sia rau peb, tsa tsev ntawm peb tus Vajtswv kom sawv, thiab kho nws tej chaw puam tsuaj, thiab pub ib phab ntsa rau peb hauv Yudas thiab hauv Yeluxalees. Exala 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Exalaus thiab cov uas kho Yeluxalees sawv cev rau “cov seem uas tshuav,” uas yog cov rov txhim kho tej kevcai kom sawv daws nyob tau hauv, thiab lawv yog cov uas tab tom ua tes haujlwm ntawd nyob rau hauv lub ntsiab lus ntawm zaj lus thov hauv Leviticus nees nkaum rau, uas Exalaus hais txog tias “txij li hnub peb cov yawg koob los txog niaj hnub no, peb tau nyob hauv txoj kev ua txhaum loj; thiab vim peb tej kev tsis ncaj, peb, peb cov vajntxwv, thiab peb cov pov thawj, thiaj raug muab rau hauv tes ntawm cov vajntxwv ntawm tej tebchaws, raug ntaj, raug coj mus ua qhev poob cev qhev, raug txeeb txhua yam, thiab poob ntsej muag.” “Hnub” uas nws tab tom hais txog ntawd yog “hnub” uas “cov seem uas tshuav” nyob rau tiam kawg rov txhim kho tej kevcai kom sawv daws nyob tau hauv.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Cov seem uas tshuav ntawm Ezra yog ob tug timkhawv uas raug tsa sawv hauv qhov kawg ntawm peb hnub ib nrab, thiab ua kom tiav txoj kev thov Vajtswv hauv Leviticus nees nkaum rau raws li Daniel tau qhia ua qauv hauv tshooj cuaj. Thaum Ezra thiab nws cov neeg ua hauj lwm rov qab los ntawm kev raug ntiab mus nyob txawv teb chaws thiab rov txhim tsa Yeluxalees, lawv tau ua ib daim qauv piv txwv txog txoj hauj lwm ntawm kev rov kho Miller cov hniav nyiaj hniav kub, uas yog txoj hauj lwm ntawm kev rov kho cov tseeb hauv paus uas yog ntawm Miller. Vim li no, kev to taub txog lub moj khaum ntawm Miller txoj hauj lwm yog yam tseem ceeb heev.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Cov thwj tim khawv tau txhim tsa saum ib lub hauv paus ruaj khov, yog Pob Zeb Txhis Tswv Yim. Lawv tau coj tej pob zeb uas lawv txaug rho tawm hauv lub ntiajteb los rau saum lub hauv paus no. Cov neeg tsim tsa ntawd tsis tau ua lawv tes haujlwm yam tsis muaj kev txwv kev. Lawv txoj haujlwm raug ua kom nyuaj kawg li los ntawm kev tawm tsam ntawm cov yeeb ncuab ntawm Khetos. Lawv yuav tsum tawm tsam kev nqaim siab, kev xaiv ntsej muag, thiab kev ntxub ntxaug ntawm cov uas tab tom txhim tsa saum ib lub hauv paus cuav. Coob leej uas ua haujlwm zoo li cov neeg tsim tsa pawg ntseeg yuav raug piv tau rau cov neeg tsim tsa phab ntsa nyob rau tiam Nehemi‑yas, uas hais txog lawv tseg li no: ‘Cov uas txhim tsa saum phab ntsa, thiab cov uas ris nra, nrog cov uas thauj khoom, txhua tus siv ib sab tes ua haujlwm, hos sab tes tod tuav riam phom.’ Nehemi‑yas 4:17.” Cov Hauj Lwm ntawm Cov Thwj Tim, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Hauv ob nqe lus hauv Yaxayas no, tes haujlwm yog tsa kom cov hauv paus thiab cov kev puam tsuaj ntawm ntau tiam neeg sawv rov los. Yaxayas tab tom txheeb qhia ib tes haujlwm sab ntsuj plig uas tau muab ua piv txwv los ntawm tes haujlwm tiag tiag. Cov hauv paus ntawd yuav tsum tau raug tiv thaiv, tiam sis thaum kawg lawv tau raug npog tag nrho los ntawm ib lub hauv paus cuav uas yog tej pob zeb muaj nqis cuav. Cov uas Yaxayas txheeb qhia ntawd tab tom txum tim rov qab cov lus tseeb hauv paus ntawm cov Millerites, tsis yog cib thiab pob zeb tiag tiag. Lub cim ntawm cov lus tseeb ntawd yog Miller txoj kev teeb tsa ntawm ob lub hwj chim uas ua kom muaj kev puam tsuaj, uas tau tsuj nqes lub chaw dawb huv thiab cov pab tub rog rau “xya zaug.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Txoj hauj lwm ntawm kev kho kom rov qab los ntawd raug sawv cev tias yog tsa kom sawv “cov hauv paus” thiab “tej chaw puam tsuaj ntawm ntau tiam neeg,” thiab nws sawv cev rau txoj hauj lwm cev lus faj lem ntawm kev rov kho cov tseeb hauv paus los ntawm txoj kev ua haujlwm uas coj txoj kab faj lem txuas ntxiv rau txoj kab faj lem, ntawm no me ntsis thiab ntawm tod me ntsis. Txoj hauj lwm ntawm kev rov tsa cov hauv paus thiab tej chaw puam tsuaj yog txoj hauj lwm ntawm kev nthuav tawm thiab tiv thaiv cov tseeb qub thawj zaug uas raug sawv cev rau saum daim ntawv qhia ntawm cov pioneer xyoo 1843 thiab 1850, uas yog ob lub rooj ntawm Habakkuk tshooj ob. Thiab txoj hauj lwm ntawd raug ua kom tiav los ntawm txoj kev ua haujlwm ntawm nag tom qab uas yog “kab txuas kab”. Nws yog txoj hauj lwm ntawm kev rov qab mus rau Yelemis tej kev qub hauv qhov kev sib cav nrog cov uas xav txhawb ib lub hauv paus cuav, raws li raug sawv cev los ntawm cov hniav nyiaj hniav kub cuav hauv Miller zaj npau suav.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Tus yeeb ncuab tab tom nrhiav kev tig peb cov kwv tij thiab cov muam lub siab tawm ntawm txoj hauj lwm ntawm kev npaj ib haiv neeg kom sawv taus nyob rau hnub kawg no. Nws tej lus dag ntxias raug tsim los coj tib neeg lub siab kom txav deb ntawm tej kev phom sij thiab tej hauj lwm uas yog ntawm lub sijhawm no. Lawv suav hais tias qhov kaj uas Khetos tau los saum ntuj ceeb tsheej coj tuaj pub rau Yauhas rau Nws haiv neeg ntawd tsis muaj nqis li. Lawv qhia tias tej xwm txheej uas nyob kiag ntawm peb xub ntiag no tsis tseem ceeb txaus kom yuav tsum tau txais kev mloog tshwj xeeb. Lawv ua kom qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej los ntawd tsis muaj zog lawm thiab nyiag Vajtswv haiv neeg lawv tej kev paub dhau los, muab ib yam kev txawj cuav los hloov rau lawv.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Tus Tswv hais li no, Nej cia li sawv ntsug ntawm tej kev, thiab saib, thiab nug txog tej qub qab ke, qhov twg yog txoj kev zoo, thiab taug kev hauv ntawd.’ Yelemis 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Tsis txhob cia leejtwg nrhiav kev rhuav tshem tej hauv paus ntawm peb txoj kev ntseeg—tej hauv paus uas tau muab tsa cia txij thaum pib ntawm peb tes dej num los ntawm kev kawm Vajtswv Txojlus nrog kev thov Vajtswv thiab los ntawm kev tshwm sim. Saum tej hauv paus no peb tau tab tom txhim tsa nyob rau tsib caug xyoo dhau los no. Tej neeg tej zaum yuav xav tias lawv tau nrhiav tau ib txojkev tshiab thiab tias lawv yuav tsa tau ib lub hauv paus uas ruaj khov dua lub uas twb tau muab tsa cia lawm. Tiamsis qhov no yog ib qho kev dag ntxias loj heev. Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li lub uas twb tau muab tsa cia lawm.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Nyob rau yav tag los coob leej tau pib tsa ib txoj kev ntseeg tshiab, thiab tsim tsa tej ntsiab cai tshiab. Tiamsis lawv lub tsev uas lawv tsa ntawd sawv tau ntev npaum li cas? Tsis ntev nws txawm vau hlo, vim nws tsis tau muab tsa rau saum lub Pob Zeb.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Cov thwjtim thawj zaug puas tsis tau ntsib tibneeg tej lus hais? Lawv puas tsis tau mloog tej kev xav cuav, thiab tom qab uas tau ua txhua yam lawm, tseem yuav tsum sawv ruaj khov, hais tias: ‘Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li lub uas twb muab tsa cia lawm’? 1 Kaulinthaus 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Yog li ntawd peb yuav tsum tuav khov kho qhov pib ntawm peb txoj kev ntseeg siab mus txog thaum kawg. Vajtswv thiab Khetos tau xa cov lus muaj hwjchim los rau haiv neeg no, coj lawv tawm hauv lub ntiajteb, ib kauj ruam zuj zus, los rau hauv qhov kaj meej ntawm qhov tseeb tam sim no. Nrog daim di ncauj uas raug kov los ntawm hluav taws dawb huv, Vajtswv cov tub qhe tau tshaj tawm txoj xov ntawd. Txoj lus hais saum ntuj los tau muab nws lub cim khi rau qhov tseeb tiag ntawm qhov tseeb uas tau tshaj tawm ntawd.” Testimonies, volume 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Txoj hauj lwm npaj ib haiv neeg kom sawv taus nyob rau hauv hnub kawg,” yog txoj hauj lwm uas txuas nrog ob zaj lus faj lem ntawm Exekees nyob rau hauv tshooj peb caug xya. Ib txoj xov raug tshaj tawm los ntawm Yesayas lub suab nyob rau hauv roob moj sab qhua, thiab thawj txoj xov ntawm Exekees coj cov uas twb tuag lawm nyob rau hauv txoj kev ntawm lub nroog Xaudoo thiab Iyi tebchaws tau peb hnub ib nrab los sib sau ua ke. Ces lawv thiaj paub tias lawv tau nyob hauv Mathais lub sijhawm ncua raws li zaj lus piv txwv ntawm kaum tus nkauj xwb. Ces lawv hnov txoj lus hu uas raug muab rau Yelemis kom cais yam muaj nqis tawm ntawm yam qias neeg yog lawv xav rov qab los. Lawv kuj lees paub Daniel txoj kev thov Vajtswv nyob rau hauv tshooj cuaj tias yog qhov tseeb tam sim no. Yog li ntawd, yog thiab thaum lawv xaiv yuav rov qab los los ntawm kev lees txais thiab ua kom tiav tej yam yuav tsum tau muaj ntawm txoj moo zoo, ces lawv txais Exekees txoj xov thib ob thiab sawv ntsug rau saum lawv ob txhais ko taw ua ib pab tub rog loj kawg nkaus.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

Txoj hauj lwm ntawm “kev npaj ib haiv neeg kom sawv taus nyob rau hnub kawg” raug ua kom tiav los ntawm txoj kev ntawm nag tom qab uas yog “kab zuj zus saum kab.” Txoj hauj lwm ntawd muaj nrog ib txoj hauj lwm ntawm kev rov tsa cov lus tseeb ntawm cov Millerite uas raug sawv cev rau saum daim ntawv qhia pioneer xyoo 1843 thiab 1850. Ob daim ntawv qhia ntawd yog ob lub rooj ntawm Habakkuk thiab lawv yuav tsum raug muab tso saum ib leeg (kab zuj zus saum kab), thiab thaum ua li ntawd ob daim ntawv qhia ntawd sawv cev rau cov lus tseeb hauv paus uas yuav tsum raug rov tsa nyob rau hnub kawg los ntawm tus txiv neej txhuam av.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Thaum muab los txuas ua ke, ib kab ntxiv rau ib kab, lawv qhia kom pom qhov yuam kev hauv daim chart xyoo 1843, uas tom qab ntawd tau raug kho rau saum daim chart xyoo 1850. Thaum muab suav los ua ib daim rooj xwb (ib kab ntxiv rau ib kab) ces lawv sawv cev rau ob qho tib si—kev paub dhau los ntawm Vajtswv haiv neeg thiab keeb kwm zais ntawm xya lub nroo—vim thaum muab ua ke lawv piav qhia txog thawj qhov kev poob siab, lub sij hawm tos ntev, Lub Suab Quaj Hmo Ib Tag Hmo, thiab Kaum Hlis 22, 1844, thiab qhov kev poob siab loj.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Nws yog thawj txoj kev chim siab, Nruab Nrab Hmo Ntuj Qw, thiab txoj kev chim siab loj uas yog keeb kwm zais cia ntawm xya lub xob nroo. Nws yog tus qauv ntawm qhov tseeb, rau qhov tseeb yog tsa rau saum qhov uas thawj thiab tsab ntawv kawg ntawm lo lus Henplais “qhov tseeb” yog tib yam li thawj txoj kev chim siab thiab txoj kev chim siab kawg ntawm zaj keeb kwm ntawd. Tsab ntawv nruab nrab thiab tsab ntawv thib kaum peb yog ib lub cim ntawm kev ntxeev siab raws li sawv cev los ntawm cov uas tsis lees txais txoj xov ntawm Nruab Nrab Hmo Ntuj Qw. Ob daim ntawv qhia thaum muab coj los ua ke muab ob tug tim khawv rau cov yaj saub qhov tseeb ntawm cov Millerites uas yuav tsum raug kho rov qab los ntawm tus txiv neej txhuam av, tiamsis lawv kuj qhia txog txoj kev paub uas ua qauv rau txoj kev paub ntawm ib puas plaub caug plaub txhiab leej.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Cov uas raug hu los ua tus chij (ib puas plaub caug plaub txhiab leej) tau ntsib lawv thawj zaug kev chim siab thaum Lub Xya hli ntuj 18, 2020, thiab tom qab ntawd nyob rau Lub Xya hli ntuj xyoo 2023, lawv thiaj raug nthuav tawm rau ib txoj xov los ntawm ib lub suab quaj hauv roob moj sab qhua. Lub suab ntawd tab tom hu lawv kom rov qab los.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Nws yog nyob rau lub ntsiab no hauv keeb kwm zais cia ntawm xya lub xob quaj uas kev tawm tsam yuav raug qhia tawm, rau qhov cim kev tom ntej yog thaum tus txiv neej txhuam av khaws cov hniav nyiaj hniav kub los pov lawv rau hauv lub thawv. Ces lawv ci ntsa iab kaum npaug kaj dua. Thaum ntawd Miller raug tsa kom sawv. Thaum cov nkauj xwb (Miller) sawv los, ces twb lig dhau lawm. Kev kho dua tshiab rau tej kev puam tsuaj uas kav ntau tiam neeg yog ib txoj hauj lwm uas ob tug tim khawv yuav tsum koom tes hauv. Txoj hauj lwm ntawd tam sim no tab tom raug ua tiav.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Qhov qauv kev txhais tej lus faj lem ntawm William Miller uas sawv cev los ntawm kev ua yog toog ntawm tus Dej Ulai, nyob hauv Daniyee tshooj xya, yim, thiab cuaj, yog ob lub hwjchim uas ua kom puam tsuaj, yog kev pe dab qhuas thiab kev kav ntawm tus vaj qhia; hos tus qauv rau Future for America yog kev pe dab qhuas (tus zaj), tom qab ntawd yog kev kav ntawm tus vaj qhia (tus tsiaj nyaum) thiab cov Protestees uas tau thim txojkev ntseeg lawm (tus yaj saub cuav). Tus yuam sij uas tsa ob qho qauv no kom ruaj khov yog tej ntawv sau ntawm tus tubtxib Povlauj. Tus tubtxib Povlauj yog lub suab lus faj lem uas txuas cov Yixayee thaum ub nrog cov Yixayee sab ntsujplig. Ua ntej nws hloov siab los ntseeg, Povlauj lub npe yog Xa-u, uas txhais tias “tus raug xaiv” lossis “tus raug tsa tawm los.”

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

Povlauj raug xaiv tseg (raug xaiv) los ua tus tubtxib rau lwm haiv neeg, thiab nws raug xaiv, nrog rau lwm yam, vim nws txoj kev to taub Phau Qub. Vim yog nws tau sau feem coob ntawm Phau Tshiab, tsis muaj lwm tus sau Phau Tshiab twg uas muaj txoj kev to taub Phau Qub ib yam li Povlauj. Nws raug xaiv los ua tus coj hauv kev nthuav txoj moo zoo rau lwm haiv neeg, tiam sis nws kuj raug xaiv los tsim kom meej txog kev sib raug zoo ntawm cov keeb kwm yaj saub hauv Phau Qub nrog rau keeb kwm yaj saub uas txuas ntxiv tom qab lub caij nyoog ntawm tus ntoo khaub lig. Yog tsis muaj Povlauj zaj lus tim khawv, ces txoj kev to taub yaj saub ntawm cov Millerites, thiab ntawm Future for America, yuav tsis muaj nyob li. Hauv tib zaj keeb kwm uas Yixayee tiag raug muab nrauj pov tseg ntawm kev ua Vajtswv haiv neeg xaiv tseg, Povlauj raug xaiv los qhia kom paub tias Yixayee thaum ub ntawd, txawm yog thaum ntawd twb raug nrauj ntawm Vajtswv lawm los, tseem yog lub cim ntawm keeb kwm yaj saub ntawm Yixayee sab ntsuj plig. Cov cai yaj saub uas tsim nyog rau cov kev txav ntawm thawj tus tim tswv thiab tus tim tswv thib peb yog raws feem ntau rau ntawm tus tubtxib Povlauj tej ntawv sau.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Vim li no, peb yuav xav txog qee txoj cai yaj saub uas Povlauj tau qhia tseg uas tau cuam tshuam rau zaj lus ntawm cov Millerites, uas tau raug teem cia nyob hauv lub qauv ntawm ob lub hwj chim ua kom puam tsuaj, thiab thaum peb ua li ntawd peb kuj yuav xav txog yam uas cov cai ntawd cuam tshuam rau lub qauv ntawm peb lub hwj chim ua kom puam tsuaj.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Tsis tas li ntawd, cov kwv tij, kuv tsis xav kom nej tsis paub hais tias peb cov yawg koob sawvdaws tau nyob hauv qab huab, thiab sawvdaws tau hla hiav txwv; thiab sawvdaws tau raug ua kevcai raus dej rau hauv Mauxes nyob hauv huab thiab hauv hiav txwv; thiab sawvdaws tau noj tib yam zaub mov sab ntsuj plig; thiab sawvdaws tau haus tib yam dej haus sab ntsuj plig; rau qhov lawv tau haus ntawm lub Pob Zeb sab ntsuj plig uas raws lawv qab los: thiab lub Pob Zeb ntawd yog Khetos. Tiamsis Vajtswv tsis txaus siab rau coob leej ntawm lawv: rau qhov lawv raug rhuav tshem nyob hauv tebchaws moj sab qhua. Nimno tej no tau ua ua piv txwv rau peb, kom peb txhob ntshaw tej yam phem, ib yam li lawv kuj tau ntshaw. Nej kuj tsis txhob ua neeg pe mlom, ib yam li qee leej ntawm lawv tau ua; raws li tau sau tseg hais tias, Cov neeg tau zaum los noj thiab haus, thiab sawv los ua si. Nej kuj tsis txhob ua nkauj ua nraug, ib yam li qee leej ntawm lawv tau ua, thiab poob rau hauv ib hnub nees nkaum peb txhiab leej. Nej kuj tsis txhob sim Khetos, ib yam li qee leej ntawm lawv kuj tau sim, thiab raug nab tua. Nej kuj tsis txhob yws cem, ib yam li qee leej ntawm lawv kuj tau yws cem, thiab raug tus uas rhuav tshem tua. Nimno tej no sawvdaws tau tshwm sim rau lawv ua yam piv txwv; thiab tau raug sau cia ua lus ceebtoom rau peb, rau peb uas lub caij kawg ntawm lub ntiajteb twb los txog lawm. 1 Khaulee 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Hauv kaum nqe luv xwb, Povlauj qhia tias txoj kab ke ua kevcai raus dej twb raug ua piv txwv ua ntej lawm hauv txoj kev hla Hiavtxwv Liab, tias Lub Pob Zeb uas raws cov Yixayee thaum ub mus ntawd yog ib “Lub Pob Zeb sab ntsuj plig,” thiab tias lub Pob Zeb ntawd yog Khetos. Nws qhia tias cov Yixayee thaum ub yog tus yam ntxwv rau cov uas nyob rau hnub kawg. Nqe Vajlugkub no yog ib lo lus ceeb toom, thiab nqe no yog ib qho chaw muaj kev sib cav ntawm cov uas txhawb qhov tseeb thiab cov uas tawm tsam qhov tseeb. Cov kws ntseeg Adventist qhia tias Povlauj tsuas yog qhia tias cov keeb kwm ntawm cov Yixayee thaum ub yog kev piav qhia txog tej zaj lus qhia ncaj ncees uas cov uas nyob rau hnub kawg yuav tsum to taub xwb, tab sis lawv hais khov kho tias Povlauj tsis tau qhia tias cov keeb kwm ntawm cov Yixayee tiag tiag yeej yuav raug rov ua dua los ntawm cov Yixayee sab ntsuj plig. Muam White feem ntau siv nqe no los lees paub meej raws nraim yam uas Povlauj txhais.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Txhua tus yaj saub puag thaum ub txhua tus tau hais tsawg dua rau lawv lub sijhawm tus kheej dua li rau peb lub sijhawm, kom lawv tej lus faj lem thiaj muaj hwjchim siv tau rau peb. ‘Tam sim no txhua yam no tau tshwm sim rau lawv ua piv txwv: thiab twb raug sau cia rau peb qhov kev qhuab ntuas, rau peb cov uas qhov kawg ntawm lub ntiajteb tau los txog lawm.’ 1 Kaulinthaus 10:11. ‘Tsis yog rau lawv tus kheej, tiamsis rau peb, lawv thiaj tau ua haujlwm pab nrog tej yam no, uas nim no twb raug tshaj tawm rau nej los ntawm cov uas tau tshaj txoj moo zoo rau nej nrog tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej yam uas cov tubtxib saum ntuj yeej ntshaw saib rau hauv.’ 1 Petus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Phau Vajlugkub tau khaws cia thiab muab nws tej txiaj ntsig los sib sau ua ke rau tiam kawg no. Tag nrho tej xwm txheej loj thiab tej dej num tseem ceeb uas muaj kev hnyav ntawm keeb kwm Phau Qub tau tshwm sim lawm, thiab tam sim no tseem tab tom rov muaj dua nyob hauv pawg ntseeg hauv cov hnub kawg no.” Selected Messages, book 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“Cov xwm txheej loj thiab cov kev ua muaj hwjchim dawb huv hauv keeb kwm Phau Qub tau rov muaj dua, thiab tseem tab tom rov muaj dua, hauv pawg ntseeg nyob rau hnub kawg no,” yog yam uas Muam White siv los xaus Paulus lub ntsiab hauv cov nqe no. Hauv ib qho kev sim rhuav tshem Paulus txoj kev txheeb ancient Israel tias yog ib daim duab piv txwv qhia ua ntej txog keeb kwm ntawm literal Israel, Xatas tau thawb los ob qho kev tawm tsam tseem ceeb tawm tsam txoj cai faj lem no. Qhov thib ib, uas kuv twb tau hais lawm, yog lo lus liam tias Paulus tsuas yog qhia tias cov keeb kwm ntawd sawv cev rau tej zaj kawm ncaj ncees xwb. Txoj kev qhia cuav ntawd yog ib nrab qhov tseeb xwb, thiab ib nrab qhov tseeb tsis yog qhov tseeb li. Qhov tseeb ces yog tias tej zaj kawm ncaj ncees uas tej zaum yuav muab rho tau los ntawm keeb kwm ntawm ancient Israel yog rau qhov txiaj ntsig ntawm cov uas nyob rau hnub kawg no, tiam sis thaum qhov ntawd raug siv los tsis lees tias cov keeb kwm ntawd kuj yog ib daim duab qhia txog tej xwm txheej uas yuav rov muaj dua thiab, ces nws dhau los ua ib nrab qhov tseeb, uas yog tsim los tsis lees qhov tseeb.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> “Tam sim no muaj ib txoj koob hmoov lossis ib txoj lus foom tsis zoo raug muab tso rau ntawm Vajtswv haiv neeg xub ntiag—ib txoj koob hmoov yog lawv tawm hauv lub ntiajteb no los thiab cais lawv tus kheej kom txawv, thiab taug txojkev mloog lus uas txo hwjchim; hos ib txoj lus foom tsis zoo yog lawv koom nrog cov pe dab pe mlom, cov uas tsuj ntais saum ntuj tej lus thov tseev uas siab tshaj. Tej kev txhaum thiab kev tsis ncaj ntawm cov Ixayees uas ntxeev siab raug sau cia lawm, thiab daim duab ntawd raug muab nthuav rau ntawm peb xub ntiag ua lus ceeb toom, tias yog peb xyaum lawv tus yam ntxwv ntawm kev ua txhaum thiab ncaim ntawm Vajtswv mus, ces peb yuav poob ib yam li lawv poob yeej tsis tseg. ‘Tam sim no tej no txhua yam tau tshwm sim rau lawv ua qauv qhia: thiab raug sau cia rau peb tej lus qhuab ntuas, rau peb cov uas qhov kawg ntawm lub ntiajteb twb los txog lawm.’” Testimonies, volume 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Ib qhov tseeb tsis tsim nyog raug siv los tsis lees lwm qhov tseeb, rau qhov thaum ua li ntawd, nws hloov Vajtswv qhov tseeb mus ua cuav.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “Ib lo lus uas tus Cawmseej hais yuav tsum tsis txhob raug muab coj los rhuav tshem ib lo lus uas Nws hais dua.” The Great Controversy, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Kev qhia tias keeb kwm ntawm cov Yixayee thaum ub tsuas yog sawv cev rau tej zaj lus qhuab qhia ncaj ncees xwb, yog ib yam uas cov kws ntseeg Vajtswv Adventist nquag siv los rhuav tshem Vajtswv Txojlus yaj saub, thiab nws yog ib qho ntawm cov lus tseeb ib nrab uas raug muab xyaw rau hauv lub tais dab neeg cuav uas npaj los dag Vajtswv haiv neeg kom lawv lees txais ib lo lus dag, thiab lo lus dag uas lawv lees txais ntawd raug qhia meej nyob rau hauv cov ntawv sau ntawm tus tubtxib Povlauj.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Lwm qhov kev tawm tsam tseem ceeb dua uas tawm tsam lub hauv paus ntsiab lus tias keeb kwm ntawm cov Yixayee thaum ub yog ib daim duab qhia txog keeb kwm ntawm cov Yixayee niaj hnub no, yog ib qho uas cov Yaxu‑ais tau tsim tawm thaum lub caij keeb kwm ntawm Kev Hloov Tshiab Rov Qab (counter reformation), thiab nws yog raws li kev pom zoo rau lub tswv yim tias keeb kwm ntawm cov Yixayee thaum ub rov muaj dua. Qhov cuav dag ntawm cov Yaxu‑ais yog hais tias keeb kwm ntawd rov muaj dua tiag tiag raws nraim, tsis yog rov muaj dua sab ntsuj plig. Qhov cuav dag ntawd raug tsim los ua ib txoj kev los thaiv kom txhob muaj kev nkag siab tias tus txiv plig loj ntawm Loos yog tus tawm tsam Khetos ntawm tej yaj saub hauv Phau Vajlugkub, rau qhov txoj kev qhia ntawd lees paub qhov tseeb tias muaj ib tug tawm tsam Khetos hauv hnub kawg, tiam sis nws sib cav hais tias tus tawm tsam Khetos ntawd raug sawv cev los ntawm ib lub hwj chim tiag tiag, tsis yog ib lub hwj chim sab ntsuj plig. Ces tus poj niam deev hluas hauv Tshwmsim tshooj kaum xya, tus uas muaj lo lus tsis paub meej Npanpiloo sau rau ntawm nws lub hauv pliaj, yuav yog ib tug poj niam deev hluas uas sawv los hauv thaj av tiag tiag ntawm Npanpiloo, uas niaj hnub no yog Iraq.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Cov uas poob siab thiab ntxhov siab hauv lawv txoj kev to taub txog lo lus, cov uas tsis pom lub ntsiab ntawm tus timkhawv tawm tsam Khetos, yeej yuav tso lawv tus kheej nyob rau sab ntawm tus timkhawv tawm tsam Khetos.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Tus pope yog ib tug neeg tiag, sawv cev rau ib lub hwj chim tiag (lub koom txoos Kas Tos Liv), tiamsis nws thiab nws lub koom haum tau raug qhia tseg hauv yaj saub los ntawm Npanpiloo tiag, thiab tsuas yog yuav raug txheeb kom raug xwb thaum muab zaj kawm txog tus antichrist nthuav tawm raws li kev ua tiav sab ntsuj plig ntawm ib qho piv txwv tiag. Povlauj tau qhia tias Yixayee tiag yog ib qho piv txwv qhia txog Yixayee sab ntsuj plig, tiamsis qhov no tsis yog ib qho tseeb tshiab hauv yaj saub uas nws tau nthuav tawm, rau qhov nws txoj kev to taub feem ntau raug tsa rau saum Phau Qub, thiab nws zaj lus tim khawv raug tsa rau ntawd.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Tus Tswv, tus Vajntxwv ntawm cov Yixalayees, thiab nws tus Txhiv Dim, tus Tswv ntawm cov tubrog saum ntuj, hais li no tias; Kuv yog tus xub thawj, thiab Kuv yog tus kawg; thiab dhau Kuv lawm tsis muaj ib tug Vajtswv li. Thiab leejtwg, zoo li Kuv, yuav hu, thiab yuav tshaj tawm tej ntawd, thiab npaj kom muaj raws cai rau Kuv, txij thaum Kuv tau tsa haiv neeg puag thaum ub? Thiab tej uas tab tom yuav los, thiab tej uas yuav los tom qab no, cia lawv qhia rau cov ntawd. Tsis txhob ntshai, thiab tsis txhob poob siab: puas yog Kuv tsis tau hais rau nej txij thaum ntawd los, thiab tsis tau tshaj tawm nws lawm lov? Nej yeej yog Kuv cov timkhawv. Puas muaj ib tug Vajtswv dhau Kuv lawm? Muaj tseeb tiag, tsis muaj ib tug Vajtswv li; Kuv tsis paub muaj ib tug li. Yaxayas 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Peb yuav tsum yog Khetos cov timkhawv, ib yam li Povlauj, tias tus Alpha thiab Omega tau tsa tsis yog Yixayee thaum ub xwb, tiam sis tas nrho cov neeg thaum ub hauv Vajlugkub ua cov cim los qhia “tej yam uas tab tom yuav los,” rau cov uas nyob rau tiam kawg. Povlauj yog ib tug kws txawj tshwj xeeb txog Phau Qub, thiab nws raug tsa los ua txoj hlua txuas cev lus faj lem nruab nrab ntawm ob lub caij nyoog faib tseg—Yixayee tiag tiag thiab Yixayee sab ntsuj plig. Nws tej ntawv sau yog tej uas coj kev rau cov uas to taub txog kev txawj ntse nce ntxiv rau thaum kawg hauv xyoo 1798, thiab kuj nyob rau xyoo 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Npanpilooj Npanpilooj thaum ub, cov menyuam txheej thaum ub ntawm sab hnub tuaj, tim Nkij teb chaws txheej thaum ub, thiab lub tebchaws Medo-Persia txheej thaum ub yog tej cim sawv cev rau tej hwjchim sab ntsuj plig nyob rau thaum kawg ntawm lub ntiajteb. Tej cim txheej thaum ub yog yam tseeb tiag uas los ua ntej, thiab sawv cev rau yam sab ntsuj plig uas los tom qab. Povlauj tseem hais mus txog npaum li no tias Adas tseeb tiag ntawd yog ib lub cim sawv cev rau Adas sab ntsuj plig (uas yog Khetos).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Yog li ntawd thiaj muaj lus sau cia hais tias, Tus thawj tug neeg Adas raug tsim los ua ib tug ntsuj plig uas ciaj sia; tus Adas kawg raug ua kom yog ib tug ntsuj plig uas pub txojsia. Tiamsis yam uas los ua ntej tsis yog yam ntsuj plig, yog yam ntuj qub qab; ces tom qab mam yog yam ntsuj plig. Tus thawj tug neeg yog los ntawm av, yog neeg av: tus neeg thib ob yog tus Tswv uas los saum ntuj los. Tus neeg av zoo li cas, cov uas yog neeg av kuj zoo li ntawd thiab: thiab tus uas yog saum ntuj zoo li cas, cov uas yog saum ntuj kuj zoo li ntawd thiab. Thiab ib yam li peb tau ris tus yam ntxwv ntawm tus neeg av, peb kuj yuav ris tus yam ntxwv ntawm tus uas yog saum ntuj thiab. 1 Khaulee 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Muaj qee zaj lus qhia tob kawg nkaus uas Povlauj tab tom qhia txog tus Adas thawj thiab tus Adas kawg, tiam sis peb tsuas yog tab tom qhia kom pom lub hauv paus ntsiab lus uas nws nthuav tawm meej kawg hauv nqe ntawd, thaum nws hais tias, “yam uas los ua ntej tsis yog yam sab ntsuj plig, tiam sis yog yam ntuj tsim; thiab tom qab ntawd mam yog yam sab ntsuj plig.” Yam tseeb tiag, uas Povlauj hu ntawm no tias “yam ntuj tsim,” yog thawj; hos yam sab ntsuj plig yog tom qab. Cov Yixayee raws li cev nqaij daim tawv yog thawj, thiab yog yam ntuj tsim, hos cov Yixayee sab ntsuj plig thiaj los “tom qab ntawd.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Npanpiloo tiag ua ntej Npanpiloo sab ntsuj plig. Lub ntsiab lus tseem ceeb tom ntej uas raug hais kom meej hauv Povlauj tej lus sau yog lub sij hawm hauv keeb kwm thaum qhov kev hloov ntawm yam tiag mus rau yam sab ntsuj plig yuav tsum raug siv. Nws yog lub caij nyoog ntawm tus ntoo khaub lig thaum qhov kev hloov yaj saub ntawm yam tiag mus rau yam sab ntsuj plig raug txheeb qhia.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Vim nej sawv daws yog Vajtswv cov me nyuam vim txoj kev ntseeg hauv Yexus Khetos. Rau qhov nej txhua tus uas tau txais kev cai raus dej rau hauv Khetos lawm, nej twb hnav Khetos lawm. Hauv no tsis muaj Yudais los yog Kili, tsis muaj qhev los yog tus ywj pheej, tsis muaj txiv neej los yog poj niam: rau qhov nej sawv daws yog ib tug hauv Yexus Khetos. Thiab yog nej yog Khetos li, ces nej yog Anplahas caj ces, thiab yog cov qub txeeg qub teg raws li tej lus cog tseg. Kalatias 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Tsis muaj qhov tseem ceeb li koj txoj cai yug los yuav yog dab tsi; yog thaum twg koj lees txais Khetos, ces koj thiaj los ua Aplahas caj noob. Koj tsis yog Yixayee raws cev nqaij daim tawv; koj yog Yixayee sab ntsuj plig. Kev hloov ntawm qhov raws cev nqaij daim tawv mus rau qhov sab ntsuj plig yog tus ntoo khaub lig. Povlauj faib noob neej ua ob pab. Txhua pab nyias muaj nyias txoj kev cog lus, thiab nyias yog Aplahas caj ces. Txhua pab muaj ib lub nroog uas sawv cev rau lawv tsev neeg thiab lawv txoj kev cog lus. Txhua tus yog ib tug tub ntawm Adas raws cev nqaij daim tawv los sis Adas sab ntsuj plig.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Vim muaj ntawv sau tseg tias, Anplahas muaj ob tug tub, ib tug yug ntawm tus qhev pojniam, hos ib tug yug ntawm tus pojniam dawb huv. Tiamsis tus uas yug ntawm tus qhev pojniam ntawd yug raws li cev nqaij daim tawv; hos tus uas yug ntawm tus pojniam dawb huv yug raws li lo lus cog tseg. Tej no yog lus piv txwv tob; rau qhov cov pojniam no yog ob daim ntawv cog lus; ib daim yog los ntawm roob Xi-nais, uas yug los rau kev qhev, uas yog Hakas. Rau qhov Hakas no yog roob Xi-nais nyob hauv Arabia, thiab phim rau Yeluxalees uas tam sim no nyob, uas tab tom nyob hauv kev qhev nrog nws cov menyuam. Tiamsis Yeluxalees uas nyob saud yog tus dawb huv, uas yog peb sawvdaws leej niam. Rau qhov muaj ntawv sau tseg tias, Cia li zoo siab, koj tus pojniam uas yug tsis tau menyuam; cia li qw nrov thiab hu quaj, koj uas tsis tau mob yug menyuam li: rau qhov tus uas raug tso tseg tseg muaj menyuam coob dua tus uas muaj txij nkawm. Nim no peb, cov kwvtij, ib yam li Ixaj, yog cov menyuam ntawm lo lus cog tseg. Tiamsis ib yam li thaum ntawd tus uas yug raws li cev nqaij daim tawv tsim txom tus uas yug raws li Vaj Ntsujplig, nim no kuj muaj li ntawd thiab. Txawm li ntawd los xij, Vajluskub hais li cas? Cia li ntiab tus qhev pojniam thiab nws tus tub tawm mus: rau qhov tus tub ntawm tus qhev pojniam yuav tsis tau ua qub txeeg qub teg nrog tus tub ntawm tus pojniam dawb huv. Yog li ntawd, cov kwvtij, peb tsis yog cov menyuam ntawm tus qhev pojniam, tiamsis yog ntawm tus pojniam dawb huv. Kalatia 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Hauv lub caij nyoog ntawm tus ntoo khaub lig, tej yam qub uas muaj tseeb raws nraim tau los ua tej cim sawv cev rau yam tshiab ntawm sab ntsuj plig. Tus tubtxib Paulus tau piav meej txog cov tseemceeb ntawm tej kev tseeb yav tom ntej no, uas tau pub rau William Miller tsim tau lub qauv ntawm ob lub hwjchim uas ua kom puam tsuaj, uas nws tau tsa txhua yam uas nws xaus lus txog yav tom ntej rau saum ntawd. Tib txoj hauj lwm uas tus tubtxib Paulus tau ua ntawd yog yam uas txheeb qhia peb lub hwjchim uas ua kom puam tsuaj, uas yog lub qauv rau txhua yam kev xaus lus yav tom ntej ntawm Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Lub hauv paus kev nkag siab uas Miller muaj txog qhov kev loj hlob ntawm kev paub, uas raug sawv cev los ntawm zaj yog toog pom txog tus Dej Ulai hauv tshooj xya, yim, thiab cuaj, tau raug txhim tsa saum nws qhov kev tshawb pom tias “yam niaj hnub” hauv phau Daniyees sawv cev rau Loos pagan. Nws tau ua qhov kev tshawb pom ntawd hauv Povlauj tsab ntawv thib ob mus rau cov Thexalaunikes. Qhov kev nkag siab ntawd yog qhov tseeb thawj uas raug txheeb xyuas nrog rau “kev dag” yav tom ntej, uas ua rau kev dag ntxias muaj hwj chim los los saum cov Xya-Hnub Adventists hauv hnub kawg.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Peb yuav txuas ntxiv peb txoj kev kawm txog kev txawj ntse uas nce zuj zus, uas raug sawv cev los ntawm lub zeem muag txog tus Dej Ulai, hauv tsab ntawv tom ntej no los ntawm kev tshuaj xyuas yam uas Miller tau pom nyob hauv Povlauj tsab ntawv.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Tus uas pom tob dua li qhov pom sab nraud, tus uas nyeem tau txhua tus neeg lub siab, hais txog cov uas tau txais lub teeb loj tias: ‘Lawv tsis raug kev txom nyem thiab tsis poob siab vim lawv txoj kev nyob ncaj ncees thiab sab ntsuj plig.’ Yeej muaj tseeb, lawv tau xaiv lawv tus kheej tej kev, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias neeg. Kuv kuj yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los raug rau lawv; vim thaum Kuv hu, tsis muaj leej twg teb; thaum Kuv hais, lawv tsis mloog: tiamsis lawv tau ua phem rau ntawm Kuv lub qhov muag, thiab xaiv yam uas Kuv tsis zoo siab rau.’ ‘Vajtswv yuav xa kev dag ntxias muaj hwjchim tuaj rau lawv, kom lawv ntseeg txoj kev dag,’ vim lawv tsis tau txais kev hlub rau qhov tseeb, kom lawv thiaj li yuav dim tau, ‘tiamsis lawv txaus siab rau kev tsis ncaj ncees.’ Yaxayas 66:3, 4; 2 Thexalaunikes 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Tus Xibfwb saum ntuj nug hais tias: ‘Puas muaj kev dag ntxias twg muaj zog dua uas yuav ntxias tau lub siab tshaj qhov kev ua txuj hais tias nej tab tom ua tsev rau saum lub hauv paus uas yog, thiab tias Vajtswv txais yuav nej tej haujlwm, thaum qhov tseeb tiag nej tab tom ua ntau yam raws li txoj kev cai thiab tswv yim ntawm lub ntiajteb no thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib txoj kev dag ntxias loj heev, ib txoj kev ntxias uas txaus nyiam heev, uas txeeb tau tibneeg tej siab thaum cov uas ib zaug twb paub qhov tseeb lawm, yuam kev muab daim duab ntawm kev ua Vajtswv ntshai hloov ua nws tus ntsuj plig thiab nws lub hwjchim; thaum lawv xav tias lawv nplua nuj thiab muaj txhab ntau lawm, thiab tsis xav tau dabtsi li, tiamsis qhov tseeb lawv tseem xav tau txhua yam.’” Testimonies, volume 8, 249, 250.

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