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# The Book of Daniel - Number Three

Phau Ntawv Daniyees - Zaj Lus Peb

Double Visions

Ob Zaug Kev Yog Toog Pom

Author

Jeff Pippenger

Published

November 25, 2023

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We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Tam sim no tab tom hais txog “xya lub sij hawm” ntawm Leviticus nees nkaum rau hauv phau ntawv Daniel. Qhov no raug zais rau cov uas tau xaiv kaw lawv lub qhov muag, tiam sis nws nyob ntawd rau cov uas xav pom. Peb yuav pib hauv Daniel tshooj yim, nqe kaum peb.

> 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? Daniel 8:13.

> Ces kuv hnov ib tug neeg dawb huv hais lus, thiab muaj dua ib tug neeg dawb huv nug rau tus neeg dawb huv uas hais ntawd tias, Lub zeem muag hais txog txoj kev txi niaj 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? Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Nqe no pib nrog lo lus “tom qab ntawd,” thiab tab tom ua kom pom qhov txawv ntawm lub zeem muag txog keeb kwm cev Vajtswv lus uas Daniel nyuam qhuav pom hauv kaum nqes ua ntej ntawd. Nqe ib thiab ob ntawm tshooj no qhia xyoo uas Daniel tau txais lub zeem muag, thiab kuj qhia tias nws tau txais nws ntawm tus dej Ulai. Txij nqe peb mus txog nqe kaum ob, nws “pom” lub zeem muag ntawm keeb kwm cev Vajtswv lus. “Tom qab ntawd” nws “hnov” ib txoj kev sib tham saum ntuj uas muaj ib lo lus nug thiab ib lo lus teb. Hauv nqe kaum tsib, nws pib nrhiav seb lub zeem muag ntawm keeb kwm cev Vajtswv lus uas nws nyuam qhuav “pom” ntawd sawv cev rau dab tsi. Nws yog yam tseem ceeb heev uas yuav tsum lees paub qhov txawv ntawm lub zeem muag uas Daniel “pom” hauv nqe peb txog nqe kaum ob, thiab txoj kev sib tham saum ntuj uas nws “hnov”—vim lawv yog ob lub zeem muag sib txawv.

> But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

> Tiamsis nej yog nej qhov muag, rau qhov lawv pom; thiab nej pob ntseg, rau qhov lawv hnov. Mathais 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Lo lus nug hauv nqe kaum peb yog, “Lub zeem muag ntawd yuav nyob ntev npaum li cas,” thiab lo lus uas txhais ua “zeem muag” yog ib lo lus Henplais txawv ntawm lo lus uas txhais ua “zeem muag” hauv nqe kaum rau.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

> Thiab kuv hnov ib lub suab zoo li tibneeg lub suab nyob nruab nrab ntawm ob ntug dej Ulai, uas hu thiab hais tias, Gabri‑ee, cia tus txivneej no to taub zaj yog toog. Daniyee 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Vim txhais ob lo lus Henplais uas txawv ua tib lo lus Askiv “vision,” ua rau “xya lub sijhawm” hauv Leviticus nees nkaum rau los ua ib yam uas “zais nyob rau hauv qhov pom tseeb.” Cov neeg kawm Vajlugkub uas txaus siab tsuas yog hla mus saum npoo xwb suav hais tias ob lo lus Henplais no sib txawv ntawd yog tib lo lus, tiam sis lawv ua li ntawd rau lawv tus kheej txoj kev phom sij.

> “To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

> “Kev nyeem hla nkaus saum npoo xwb yuav pab tsis tau ntau. Yuav tsum muaj kev tshawb nrhiav nrog kev xav tob thiab kev kawm uas mob siab, khwv kawg, thiaj to taub tau nws. Muaj tej qhov tseeb nyob hauv lo lus uas zoo ib yam li tej hlab ntxhia muaj nqis uas zais nyob hauv qab npoo. Los ntawm kev khawb nrhiav tej ntawd, ib yam li tus neeg khawb nrhiav kub thiab nyiaj, ces tej txiaj ntsim uas zais cia thiaj raug nrhiav pom. Cia li paub tseeb tias cov pov thawj ntawm qhov tseeb nyob hauv Vajlugkub nws tus kheej. Ib nqe Vajlugkub yog tus yuam sij qhib lwm nqe Vajlugkub. Lub ntsiab lus nplua nuj thiab zais tob raug tus Vaj Ntsuj Plig Dawb Huv ntawm Vajtswv nthuav tawm, ua kom lo lus ntawd meej rau peb txoj kev to taub: ‘Thaum Koj tej lus qhib los, nws pub qhov kaj; nws pub kev nkag siab rau cov neeg yooj yim.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Peb tau raug ceeb toom tias “txhua qhov tseeb muaj nws qhov chaw thiab nws qhov hnyav” hauv Vajtswv Txojlus, thiab yog peb xaiv tsis quav ntsej qhov tseeb uas hais tias muaj ob lo lus Henplais sib txawv uas raug txhais ua “zeem muag” hauv tshooj yim, ces peb tus kheej yuav tsum ris lub luag hauj lwm rau qhov uas peb coj kev dig muag Laodicea los raug rau peb tus kheej. Lo lus qub hais tias, “tsis muaj leej twg dig muag npaum li cov uas tsis kam pom.”

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Phau Vajlugkub muaj tag nrho tej hauv paus ntsiab lus uas tibneeg yuav tsum nkag siab kom thiaj tsim nyog rau lub neej no lossis rau lub neej uas yuav los. Thiab txhua tus yeej muaj peev xwm nkag siab tej hauv paus ntsiab lus no. Tsis muaj leejtwg uas muaj siab txaus siab rau nws tej lus qhuab qhia yuav nyeem tau ib nqe twg hauv Phau Vajlugkub yam tsis tau txais ib lub tswv yim pab tau los ntawm nws. Tiamsis txoj kev qhuab qhia uas muaj nqis tshaj plaws hauv Phau Vajlugkub tsis yog yam yuav tau los ntawm kev kawm ib pliag ib zaug lossis kawm ua tej feem tawg ua tej ntu sib cais. Nws txoj kab ke loj ntawm qhov tseeb tsis yog nthuav tawm nyob rau yam uas tus nyeem ceev nrooj lossis tsis xyuam xim yuav pom tau. Ntau yam ntawm nws tej nyiaj txiag muaj nqis nyob tob deb hauv qab nplaim, thiab tsuas yog yuav muab tau los ntawm kev tshawb nrhiav ua tib zoo thiab kev siv zog tsis tu ncua xwb. Cov qhov tseeb uas sib sau ua qhov loj tiav txhij ntawd yuav tsum raug tshawb nrhiav kom pom thiab muab sau sib txoos, ‘ntawm no me ntsis, thiab ntawm tod me ntsis.’ Yaxayas 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Thaum raug tshawb nrhiav kom meej thiab muab sau los ua ke li no lawm, lawv yuav pom tias sib phim zoo kawg nkaus rau ib leeg. Txhua Phau Ntawv Moo Zoo yog ib qho ntxiv rau lwm phau, txhua lo lus faj lem yog kev piav qhia rau lwm lo lus faj lem, txhua qhov tseeb yog kev nthuav dav ntawm ib qho tseeb lwm yam. Cov qauv ntxoov ntxoo hauv txoj cai kev cai dab qhuas Yudais raug ua kom meej los ntawm txoj moo zoo. Txhua lub hauv paus ntsiab lus hauv Vajtswv Txojlus muaj nws qhov chaw, txhua qhov tseeb xwm txheej muaj nws qhov kev txheeb rau yam lwm. Thiab tag nrho lub qauv uas ua tiav lawm, hauv nws txoj kev npaj thiab hauv nws txoj kev coj los ua kom tiav, ua tim khawv txog nws tus Tswv Tsim. Ib lub qauv zoo li no, tsis muaj ib lub siab twg tsuas yog Vajtswv tus uas tsis kawg xwb thiaj yuav txawj xav tau lossis tsim tau.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Lo lus “zeem muag” tshwm sim kaum zaug hauv Daniyees tshooj yim, tiam sis kaum zaug ntawd muaj ob lo lus Hebrew sib txawv, thiab cov ntsiab lus ntawm ob lo lus ntawd tsis zoo ib yam. Yog lawv txhais ib yam nkaus, Daniyees tsuas yuav tau siv ib lo lus xwb hauv txhua kaum qhov kev tshwm sim ntawd. Daniyees sau ob lo lus, vim txhua lo lus ntawm ob lo lus ntawd nyias muaj nyias lub ntsiab, thiab ib lo sawv cev rau ib qho zeem muag uas Daniyees “pom”, hos lwm lo sawv cev rau ib qho zeem muag uas nws “hnov”. Hauv nqe kaum peb, lo lus uas txhais ua “zeem muag” yog châzôn, thiab nws txhais hais tias “ib yam uas pom”, los sis “ib qho zeem muag”, “ib zaj npau suav” los sis “ib lo lus faj lem”. Kuv hu nws ua “zeem muag txog keeb kwm yaj saub” raws li nws lub ntsiab lus thiab raws li Daniyees siv nws.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Hauv nqe ib ntawm Daniyee tshooj yim, Daniyee hais tias, “ib lub zeem muag tau tshwm rau kuv pom,” thiab hauv nqe ob nws rov hais ob zaug tias nws “pom hauv ib lub zeem muag.” Ces hauv nqe kaum peb, lo lus nug raug tsa hais tias, “lub zeem muag yuav kav ntev npaum li cas.” Txhua qhov kev siv ntawd yog lo lus Henplais “châzôn.” Ces hauv nqe kaum tsib, peb los txog tej zaum yog lub sijhawm tseem ceeb tshaj plaws uas Daniyee tau siv tib lo lus ntawd, rau qhov nws hais tias, “thaum kuv”…“tau pom lub zeem muag thiab nrhiav kom paub nws lub ntsiab.” Tom qab Daniyee tau pom lub zeem muag châzôn, nws xav kom to taub tias nws txhais li cas. Qhov no yog ib qho tseeb uas muaj feem tseem ceeb heev rau txoj kev zais cia ntawm “xya sijhawm” hauv Levis Kevcai nees nkaum rau hauv tshooj no.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Nws kuj siv lo lus châzôn hauv nqe kaum xya thiab nees nkaum rau thiab. Lo lus “zeem muag” tshwm sim kaum zaug hauv Daniyees tshooj yim, thiab lo lus châzôn sawv cev rau xya zaug ntawm cov kev tshwm sim ntawd. Daniyees siv lwm lo lus Henplais uas raug txhais ua “zeem muag” plaub zaug. Lwm lo lus Henplais ntawd yog mar’eh, thiab txhais hais tias “qhov pom tshwm.”

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Lo lus Châzôn muaj nyob xya zaug hauv Daniyees tshooj yim, thiab lo lus mar’eh muaj nyob plaub zaug, thiab ua ke ob lo lus no sawv cev rau kaum zaug uas lo lus Askiv “vision” tshwm sim hauv Daniyees tshooj yim. Xya ntxiv rau plaub yog kaum ib, vim hais tias ib zaug uas Daniyees siv lo lus mar’eh, nws raug txhais raws nraim li nws lub ntsiab txhais, rau qhov nyob hauv nqe kaum tsib, thaum Daniyees “nrhiav kom paub lub ntsiab” ntawm châzôn yog toog pom hais txog keeb kwm yaj saub, muaj ib tug “sawv ntawm” nws xub ntiag “zoo li daim duab ntawm ib tug txiv neej.” Lo lus “daim duab” yog mar’eh. Yog li ntawd, Daniyees siv lo lus mar’eh plaub zaug hauv Daniyees tshooj yim, thiab ib zaug nws raug txhais raws li nws lub ntsiab txhais thawj tias yog “daim duab,” hos peb zaug ntxiv nws raug txhais ua “vision.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Kuv tsis tab tom hais tawm ib qho kev thuam rau cov txivneej uas tau txhais phau Vajlugkub King James. Txawm li ntawd los, yuav tsum nco ntsoov tias, hauv nqe kaum peb, muaj lo lus nkaus xwb uas raug ntxiv hauv phau Vajlugkub King James (“kev fij xyeem”), uas Kev Tshoov Siab hais meej tseeb tias, “tsis yog ib feem ntawm zaj lus.” Kev Tshoov Siab tseem hais ntxiv tias lo lus uas raug ntxiv ntawd tau “raug ntxiv los ntawm tibneeg txoj kev txawj ntse.” Hauv tib tshooj ntawd thiab, ob lo lus Henplais sib txawv raug txhais ua tib lo lus Askiv nkaus xwb. Qhov uas yuav tsum lees paub qhov sib txawv ntawm ob lo lus no yog ib yam tseem ceeb heev tshaj plaws.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Thiab tau muaj tias, thaum kuv, yog kuv Daniyees, tau pom zaj yog toog ntawd, thiab nrhiav kom to taub nws lub ntsiab, saib seb, muaj ib tug sawv ntawm kuv xub ntiag zoo li lub cev nqaij daim tawv ntawm ib tug neeg. Thiab kuv hnov ib tug neeg lub suab nyob nruab nrab ntawm ntug dej Ulai, uas hu nrov thiab hais tias, Kabli-ee, cia li ua kom tus txiv neej no to taub zaj yog toog ntawd. Daniyees 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Thaum Daniyees “nrhiav kom paub lub ntsiab” ntawm “châzôn yog toog” uas nws nyuam qhuav “pom” lawm, Khetos qhia Nkas Nplias kom “ua” rau Daniyees to taub txog “mar’eh yog toog” uas nws nyuam qhuav “hnov” lawm. Daniyees xav kom nkag siab txog yog toog ntawm keeb kwm cev Vajtswv lus, tiam sis Khetos, uas nyob hauv nqe kaum peb raug txheeb tias yog Palmoni (tus neeg dawb huv ntawd uas hais lus), tau txib Nkas Nplias kom ua rau Daniyees to taub txog “mar’eh yog toog”, tsis yog “châzôn yog toog”. Hauv nqe kaum tsib thiab kaum rau, lub hom phiaj uas tau hais tseg rau Nkas Nplias yog kom nws ua rau Daniyees to taub txog “mar’eh yog toog”, uas yog lo lus txhais ua “yog toog” uas txhais tias “kev tshwm sim,” tsis yog yog toog ntawm keeb kwm cev Vajtswv lus uas Daniyees xav kom nkag siab. Yog tsis lees paub txog tes haujlwm uas muab rau Nkas Nplias, “xya zaug” hauv Levi Tej Kevcai nees nkaum rau yuav zais nyob qhib lug rau ntawm qhov muag.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Hauv nqe nees nkaum rau, ob lo lus Henplais uas raug txhais ua “zeem muag” puav leej nyob hauv tib nqe ntawd, thiab nqe ntawd los ua ib lub ntsiab yuam sij tseem ceeb tshaj plaws rau kev qhib qhov tseeb ntawm Daniyee zaj lus tim khawv hais txog “xya lub sij hawm.”

> And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

> Thiab lub zeem muag txog yav tsaus ntuj thiab yav sawv ntxov uas tau hais ntawd yog qhov tseeb: yog li ntawd cia li muab lub zeem muag kaw cia; rau qhov nws yuav yog rau ntau hnub tom ntej no. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Hauv nqe nees nkaum rau, lo lus “zeem muag txog yav tsaus ntuj thiab yav sawv ntxov” yog lub zeem muag mar’eh, uas txhais tias “yam tshwm los pom,” tab sis lub zeem muag uas yuav tsum “muab kaw tseg” ntawd yog lub zeem muag châzôn ntawm keeb kwm yaj saub. Lo lus hais tias “yav tsaus ntuj thiab yav sawv ntxov” yog yam uas cais tawm thiab txheeb kom pom tseeb qhov txawv ntawm ob lub zeem muag ntawd. Nws ua li ntawd los ntawm ib qho piv txwv ntxiv hais txog yam tibneeg muaj feem hauv kev tsim tawm phau Vajlugkub. Qhov uas tibneeg muaj feem ntawd muaj xws li ob qho tib si cov yaj saub uas sau tseg cov lus hauv phau Vajlugkub, thiab kuj muaj cov uas txhais phau Vajlugkub thiab. Phau Vajlugkub, ib yam li Khetos, sawv cev rau kev sib xyaw ntawm Vajtswv lub hwjchim thiab tibneeg. Qhov kev ua tibneeg ntawd tau nqes los raws keeb kwm, txij ntawm Adas tom qab nws tau ua txhaum mus txog rau cov uas sau tseg thiab txhais phau Vajlugkub. Khetos thiab phau Vajlugkub nkawd ob leeg yog Vajtswv Txojlus, thiab Vajtswv Txojlus yog huv si, rau qhov Vajtswv lub hwjchim hauv qhov kev sib xyaw ntawd ib txwm kav yeej txhua yam kev txwv uas muaj nyob hauv cev nqaij daim tawv.

> Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

> Povlauj, ib tug qhev ntawm Yexus Khetos, raug hu los ua ib tug tubtxib, raug cais tseg rau Vajtswv txoj moo zoo, (uas Nws twb tau cog lus ua ntej los ntawm Nws cov yaj saub hauv Vajluskub dawb huv,) hais txog Nws Leej Tub Yexus Khetos peb tus Tswv, tus uas tau yug los ntawm Daviv caj ces raws li sab cev nqaij daim tawv. Loos 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Lo lus hais tias “tsaus ntuj thiab sawv ntxov” raug pom muaj rov los ntau zaus hauv Vajtswv Txojlus, thiab nws ib txwm raug txhais ua “tsauss ntuj thiab sawv ntxov,” ib yam li nyob hauv nqe nees nkaum rau, thiab ib yam li nws raug txhais ntau zaus heev hauv zaj keeb kwm txog kev tsim ntuj tsim teb hauv Chivkeeb uas rov hais dua tias, “thiab muaj tsaus ntuj thiab muaj sawv ntxov yog….” Qhov tseeb tiag, thiab txhua qhov tseeb yeej muaj nws qhov chaw cuam tshuam (thiab qhov tseeb no yog yam tseem ceeb yuav tsum to taub), tsuas yog tib qho chaw hauv phau Vajlugkub uas lo lus hais tias “tsaus ntuj thiab sawv ntxov” tsis raug txhais ua “tsauss ntuj thiab sawv ntxov” (ib yam li nws nyob hauv nqe nees nkaum rau), yog nyob hauv Daniel yim nqe kaum plaub. Nyob ntawd, thiab tsuas yog nyob ntawd xwb hauv Vajtswv Txojlus, lo lus ntawd “tsauss ntuj thiab sawv ntxov” raug txhais ua yooj yim tias “hnub.”

> And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

> Thiab nws hais rau kuv tias, Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Kaum kaum nqe tom qab no, hauv tib tshooj ntawv ntawd ntawm Daniyee, lo lus Henplais hais tias “yav tsaus ntuj thiab yav sawv ntxov” raug txhais raws li nws ib txwm raug txhais; tiam sis nyob hauv nqe uas yog tus ncej nruab nrab thiab lub hauv paus ntawm Adventism, kab lus ntawd tsuas raug txhais ua “hnub” xwb. Yam kev cuam tshuam dab tsi tau coj cov neeg txhais Vajlugkub King James kom ua tau ib qho kev tsis sib haum xeeb uas pom tseeb ua luaj? Lawv twb tau txhais kab lus ntawd hauv nqe nees nkaum rau kom haum nrog txhua qhov chaw uas kab lus ntawd tshwm nyob rau lwm seem hauv Vajlugkub tas lawm. Tiam sis kaum ob nqe ua ntej nqe nees nkaum rau, hauv nqe kaum plaub, lawv txoj kev ua tib neeg tau muab ib qho kev txawv tshwj xeeb tso rau saum lo lus teb rau lo lus nug hauv nqe kaum peb. Thiab lo lus nug hauv nqe kaum peb muaj nrog rau ib lo lus xwb—(sacrifice)—uas tsis tsim nyog muab ntxiv rau hauv Vajlugkub. Vajtswv xav kom nqe kaum plaub sawv tawm los hauv ib txoj kev tob kawg thiab txawv tshwj xeeb. Thaum ua li ntawd, Nws kuj tau qhia meej tias yam twg Khebaliyee raug txib kom ua rau Daniyee to taub.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Hauv nqe kaum, Yexus txib Nkaspis-ee kom pab Daniyee nkag siab txog yog toog mar’eh, txawm hais tias Daniyee tab tom nrhiav kom to taub txog yog toog châzôn ntawm keeb kwm yav tom ntej uas yog lus faj lem. Nqe nees nkaum rau hais tias “yog toog ntawm tej yav tsaus ntuj thiab tej yav sawv ntxov uas twb tau hais lawm” yog “qhov tseeb.” Yog toog châzôn tau yog ib “kev pom” raws li lus faj lem, tiam sis yog toog mar’eh yog yam “tau hais,” vim nws twb raug hais tawm lawm. Nws twb raug hais tawm lawm nyob hauv nqe kaum plaub thaum Palmoni hais tias, “mus txog ob txhiab peb puas yav tsaus ntuj thiab yav sawv ntxov; ces lub chaw dawb huv yuav raug ntxuav kom dawb huv.” Nqe nees nkaum rau siv lo lus hais tias “yav tsaus ntuj thiab yav sawv ntxov,” thaum nws qhia tias qhov no yog yog toog uas twb “tau hais” lawm, kom qhia qhov txawv ntawm ob yam yog toog hauv Daniyee tshooj yim. Yog toog ntawm keeb kwm yav tom ntej raws lus faj lem uas Daniyee tau “pom,” thiab uas Daniyee xav kom to taub, txawv ntawm yog toog uas “tau hais” uas Daniyee tau “hnov.” Qhov tseem ceeb tshaj ntawd, yog toog uas Daniyee tau “hnov” yog yog toog uas Nkaspis-ee yuav tsum muab kev nkag siab txog rau Daniyee.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Tib neeg txoj kev ua neeg uas tau koom tes hauv kev tsim Phau Vajlugkub Dawb Huv tau sau lo lus “vision” kaum zaug hauv Daniel tshooj yim, thiab los ntawm qhov ntawd nws tau zais qhov kev txawv ntawm ib zaj yog toog pom uas tau “pom” thiab lwm zaj yog toog pom uas tau “hnov”. Los ntawm kev ua li ntawd, nws tau ua kom plooj qhov kev ceeb toom uas qhia meej tias Khetos lub hom phiaj yog kom Daniyee to taub zaj yog toog pom uas nws tau “hnov”, tshaj qhov to taub zaj yog toog pom uas nws tau “pom”. Tam sim no peb thiaj li yuav xav txog yam uas Nkaspias ua kom thiaj li ua tiav tes haujlwm uas tau muab rau nws.

> So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

> Ces nws thiaj los ze rau qhov chaw uas kuv sawv; thiab thaum nws los txog, kuv ntshai heev, thiab poob ntsej muag rau hauv av; tiam sis nws hais rau kuv tias, Cia li to taub, Au tub ntawm neeg: rau qhov yog thaum lub sij hawm kawg uas yog zaj yog toog pom no. Nim no thaum nws tseem hais lus nrog kuv, kuv tsaug zog hnyav ntsej muag rau hauv av: tiam sis nws kov kuv, thiab tsa kuv sawv ntsug ncaj. Thiab nws hais tias, Saib seb, kuv yuav ua kom koj paub yam uas yuav muaj nyob rau thaum kawg ntawm txoj kev chim siab: rau qhov thaum lub sij hawm uas tau teem tseg lawm, qhov kawg yuav los. Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Tam sim no pib nws tes haujlwm los ua kom Daniyee nkag siab txog lub zeem muag ntawm ob txhiab peb puas yav tsaus ntuj thiab yav sawv ntxov, uas yog qhov tseeb. Ua ntej tshaj, nws qhia rau nws paub tias lub zeem muag ntawm keeb kwm cev Vajtswv lus faj lem, yog lub zeem muag châzôn, yuav nyob rau “lub sijhawm kawg.” Ces, thaum Daniyee tseem nyob hauv ib txoj kev tsaug zog yaj saub, Tam sim no kov Daniyee thiab tsa nws kom sawv ntsug ncaj. Nws qhia rau nws tias, “Kuv yuav ua kom koj paub.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Qhov ntawd yog yam uas Palmoni (Khetos) tau hais kom Gabriel ua, thaum Nws hais tias, “Gabriel, cia tus txiv neej no to taub lub zeem muag mar’eh” hais txog yav tsaus ntuj thiab sawv ntxov. Gabriel hais tias nws yuav ua kom Daniel “paub yam uas yuav muaj nyob rau thaum kawg ntawm txoj kev chim.” Nyob ntawd ntag! Nyob ntawd yog “xya lub sij hawm” ntawm Leviticus nees nkaum rau! Nws raug zais cia los ntawm tib txoj kev txheej txheem yaj saub uas Gabriel tau coj cov yaj saub kom ua tim khawv txog thiab siv tas li hauv lawv tej ntawv! Txoj kev txheej txheem ntawd yog “kab dhau kab, ntawm no me ntsis thiab ntawm tod me ntsis”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Nyob rau hauv phau ntawv “Thoughts on Daniel and the Revelation,” uas yog sau los ntawm Uriah Smith (uas txhua tus Adventist, thiab txawm lawv cov neeg nyob ze, tsim nyog yuav tsum paub zoo), Smith tau hais lus piav txog nqe kaum xya mus txog kaum cuaj hauv Daniyee tshooj yim li no:

> “With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

> “Nrog ib lo lus hais dav dav tias thaum txog lub sijhawm uas twb teem tseg lawm, qhov kawg yuav los txog, thiab tias nws yuav ua kom nws paub tias yuav muaj dabtsi nyob rau thaum kawg kawg ntawm txoj kev chim, nws mam li nkag mus rau hauv kev txhais txog zaj yog toog ntawd. Txoj kev chim no yuav tsum to taub tias npog ib ntu sijhawm. Yog lub sijhawm twg? Vajtswv tau hais rau nws haiv neeg Ixayees tias nws yuav nchuav nws txoj kev chim los saum lawv vim lawv txoj kev phem; thiab yog li ntawd nws thiaj muab lus qhia txog ‘tus thawj coj qias neeg phem ntawm Ixayees:’ ‘Tshem lub mom kav, thiab hle lub kaus mom vaj ntxwv tawm.... Kuv yuav rhuav, rhuav, rhuav nws pov tseg; thiab nws yuav tsis muaj ntxiv lawm, txog thaum tus uas muaj cai rau nws los txog; thiab kuv yuav muab nws rau nws.’ Exekees 21:25–27, 31.”

> “Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

> “Nov yog lub sijhawm uas Vajtswv npau taws rau nws haiv neeg ntawm nws txoj kev khi lus; lub sijhawm uas lub chaw dawb huv thiab pab tub rog yuav raug tsuj nthi hauv qab taw. Lub phuam mom muaj koob meej raug tshem tawm, thiab lub mom vaj raug muab rho tawm, thaum cov Yixayee raug coj los nyob hauv qab lub nceeg vaj Npanpiloo. Nws raug rhuav pov tseg dua los ntawm cov Medes thiab cov Pawxia, dua los ntawm cov Kili, dua los ntawm cov Loos, raws nraim li peb zaug uas tus yaj saub rov hais lo lus ntawd. Ces cov Yudais, vim lawv tau tsis lees txais Khetos, tsis ntev tom qab ntawd thiaj raug tawg khiav mus thoob plaws saum npoo ntiajteb; thiab Yixayee sab ntsuj plig tau los nyob hauv qhov chaw ntawm caj ces tiag tiag; tiamsis lawv tseem nyob hauv qab txoj cai ntawm tej hwjchim hauv ntiajteb, thiab yuav nyob li ntawd mus txog thaum lub zwm txwv Davi raug tsa rov qab los,—mus txog thaum Tus uas yog tus qub txeeg qub teg raws cai ntawm lub zwm txwv ntawd, yog tus Mexiyas, tus Tub Vaj Ntxwv ntawm txoj kev thaj yeeb, yuav los, thiab ces nws yuav raug muab rau nws. Ces txoj kev npau taws yuav xaus lawm. Yam uas yuav tshwm sim rau thaum kawg nkaus ntawm lub sijhawm no, tus timtswv tam sim no yuav ua kom Daniyee paub.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Kev npau taws” uas Smith tab tom qhia ntawd, tau pib thaum Manaxes raug cov Axilias coj mus rau Npanpiloo xyoo 677 BC. Hmoov tsis zoo, Smith coj Xedekhias txoj kev raug rhuav tshem xyoo 586 BC los tsa ua qhov pib ntawm lub sijhawm ntawm “kev npau taws” hauv nqe kaum cuaj. Smith yeej tsis hais txog li cas qhov uas nqe ntawd hais tias “qhov kawg kawg ntawm kev npau taws” txhais li cas. Nws saib nws tsuas yog “kev npau taws” xwb, txawm li cas los xij, yog hais tias muaj ib “qhov kawg kawg” ntawm kev npau taws, ces raws li qauv sau ntawv thiab kev xav raws laj thawj yeej yuav tsum muaj tsawg kawg ib “qhov kawg thawj” ntawm kev npau taws thiab. Smith paub tias xya caum xyoo ntawm kev poob cev qhev tau pib nrog thawj zaug uas Nenpukhanesxa tuaj tua Yehauyakhi‑as xyoo 606 BC, los nws txiav txim tias qhov pib rau lub sijhawm ntawm kev npau taws yog qhov thib peb ntawm Nenpukhanesxa cov kev tawm tsam, uas tau ua tawm tsam Xedekhias, tus vajntxwv Yudas kawg.

> “Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

> “Txawm hais tias peb muaj ib daim ntawv piav txog nws [Daniel] lub neej thaum ntxov kom ntxaws tshaj li qhov uas tau sau tseg txog ib tug yaj saub twg los xij, los nws txoj kev yug thiab caj ces tseem raug tso cia rau hauv kev tsaus ntuj nti tag nrho, tsuas yog tias nws yog neeg ntawm caj ces vaj ntxwv, tej zaum yog hauv tsev neeg ntawm Daviv, uas rau lub sijhawm ntawd twb muaj coob heev lawm. Nws xub tshwm sim ua ib tug ntawm cov neeg raug ntes uas yog cov nom muaj meej mom ntawm Yudas, hauv thawj xyoo ntawm Nebuchadnezzar, vaj ntxwv Npanpiloo, thaum pib ntawm xya caum xyoo ntawm txoj kev poob cev qhev, BC 606. Yelemis thiab Hanpaku tseem tab tom hais lawv tej lus faj lem. Exekees pib tsis ntev tom qab ntawd, thiab me ntsis lig dua yog Obadias; tiam sis nkawd ob leeg no tau ua tiav nkawd tes haujlwm ntau xyoo ua ntej qhov kawg ntawm Daniel txoj hauj lwm ntev thiab ci ntsa iab. Tsuas muaj peb tug yaj saub xwb uas los tom qab nws, yog Haggai thiab Xakhaliyas, uas tau ua txoj hauj lwm yaj saub ib ntus luv luv nyob rau tib lub caij, BC 520–518, thiab Malakis, tus kawg ntawm cov yaj saub hauv Phau Qub, uas vam meej nyob ib ntus me ntsis kwv yees li BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith tau txheeb xyuas kom raug tias “kev chim loj” hauv nqe kaum cuaj yog ib lub sijhawm. Nws tau txheeb xyuas kom raug tias lub sijhawm ntawd yog lub sijhawm uas lub tuam tsev dawb huv thiab pab tub rog raug tsuj raws li Daniyee tshooj yim nqe kaum peb, thiab nws tau txheeb xyuas kom raug tias lub sijhawm xaus yog hnub tim 22 lub Kaum Hli, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith muaj tseeb ib feem, tiam sis nws plam qhov tseeb vim ua raws li yam uas yog qhov cim tshwj xeeb ntawm nws tej kev siv lus faj lem. Nws cia keeb kwm coj nws txoj kev txhais ntawm lo lus faj lem, es tsis yog cia lo lus faj lem coj nws txoj kev to taub txog keeb kwm. Yog peb cia phau Vajlugkub txhais keeb kwm faj lem, ces peb mam li muaj cov ntaub ntawv raug los mus nkag cuag keeb kwm.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Phau Vajlugkub qhia tias tus uas kov yeej ib tug neeg lawm, tus neeg ntawd yog tus qhev ntawm tus uas kov yeej nws.

> While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

> Thaum lawv cog lus rau lawv txog txojkev ywj pheej, lawv tus kheej yog cov qhev ntawm txojkev qias vuab tsuab; vim qhov uas ib tug neeg swb rau, nws kuj raug coj los ua qhev rau qhov ntawd thiab. 2 Peter 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manaxes raug coj mus ua qhev nyob rau Npanpiloo xyoo 677 BC. Nyob ntawd nws yog qhov chaw uas Yudas raug kov yeej thiab raug coj mus rau hauv kev qhev. Qhov no yog lub ntsiab pib uas raug sawv cev nyob rau hauv ob daim chart 1843 thiab 1850, uas Muam White pom zoo tias yog raug. Smith pib txoj kev raug tsuj nqis ntawm Daniyee tshooj yim, nqe kaum peb, nrog Xedekhiya, tus vajntxwv kawg ntawm Yudas. Xedekhiya yog qhov xaus ntawm ib txoj kev txiav txim uas maj mam nce ntxiv zuj zus, tsis yog qhov pib. Muam White qhia meej tias Manaxes raug coj mus ua qhev hauv Npanpiloo yog ib qho “earnest” ntawm yam uas yuav los tom qab. Ib qho “earnest” yog ib feem nyiaj them ua ntej, thiab nws cim qhov pib ntawm ib qho kev yuav uas tseem yuav muaj lwm cov nyiaj them ntxiv tom qab.

> “Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

> “Cov yajlug kub siab lug txuas ntxiv lawv tej lus ceeb toom thiab tej lus qhuab ntuas; lawv hais rau Manaxes thiab rau nws haiv neeg yam tsis ntshai li; tiam sis tej lus ntawd raug thuam tsis quav ntsej; Yudas uas tau thim rov qab ntawm txojkev ncaj ncees tsis kam mloog. Ua ib qho cim tseeb txog yam uas yuav los raug rau haiv neeg yog lawv tseem nyob tsis hloov siab lees txim ntxiv mus, tus Tswv tau tso cai kom lawv tus vajntxwv raug ntes los ntawm ib pab tubrog Asxili, cov uas ‘khi nws rau hauv saw, thiab coj nws mus rau Npanpiloo,’ uas yog lawv lub nroog peev ib ntus. Kev txom nyem no ua rau vajntxwv rov los muaj tswv yim; ‘nws thov tus Tswv nws tus Vajtswv, thiab txo nws tus kheej heev kawg rau ntawm nws cov yawg koob tus Vajtswv xub ntiag, thiab thov Vajtswv rau Nws: thiab Nws thiaj mloog nws tej lus thov, thiab hnov nws tej lus thov khawv koob, thiab coj nws rov qab los rau Yeluxalees rau hauv nws lub nceeg vaj. Ces Manaxes thiaj paub tias tus Tswv, Nws yog Vajtswv.’ 2 Vaj Keeb Kwm 33:11–13. Tiamsis txojkev hloov siab lees txim no, txawm yog yam uas txawv tshaj plaw npaum li ntawd los, los lig dhau lawm uas yuav cawm tau lub tebchaws dim ntawm txoj kev xiam oob qhab uas tau los ntawm ntau xyoo ntawm kev coj dab pe mlom. Coob leej twb dawm thiab poob lawm, tsis rov sawv ntxiv ib zaug li.” Prophets and Kings, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manaxes tau cim tus “nqi thawj kauj” uas pib qhov “kev foom tsis zoo” ntawm “xya npaug,” uas yog qhov “kev chim kawg,” rau qhov “kev chim thawj” twb tau pib lawm thaum lub nceeg vaj qaum teb raug coj mus rau hauv kev poob cev qhev xyoo 723 BC. Tom qab ntawd, thaum Jehoiakim raug muab pov tseg, thaum Daniyees raug coj mus rau hauv kev poob cev qhev, xya caum xyoo ntawm kev poob cev qhev uas Yelemis tau qhia tseg ntawd tau pib xyoo 606 BC. Ob tug vajntxwv tom qab Jehoiakim, Yeluxalees raug rhuav tshem, thiab tus vajntxwv Yudas kawg, Xedekhiya, tau pom thaum lawv tua nws cov tub nyob ntawm nws xub ntiag; ces lawv muab nws ob lub qhov muag rho tawm thiab coj nws mus ua neeg poob cev qhev rau Npanpiloo.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith tau tsa tag nrho txoj kev txiav txim uas nce zuj zus ntawd rau Zedekiah, thiab nws siv txoj kev txiav txim rau Zedekiah ua nqe pov thawj rau nws txoj kev xav. Txoj kev txiav txim rau Zedekiah, uas yog “tus thawj coj phem thiab tsis dawb huv,” yeej qhia meej tias lub mom vaj ntxwv ntawm Yudas yuav raug tshem tawm mus txog thaum Khetos los tsa ib lub nceeg vaj. Smith hais tias, “lawv nyob rau hauv kev zwm rau tej hwj chim hauv ntiaj teb, thiab yuav nyob li ntawd mus txog thaum lub zwm txwv ntawm Daviv raug tsa dua,—mus txog thaum Nws tus uas yog tus qub txeeg qub tug tsim nyog ntawm nws, tus Mexiyas, tus Tub Vaj Ntxwv ntawm kev thaj yeeb, yuav los, thiab ces nws yuav raug muab rau Nws.” Hnub Kaum Hli 22, 1844, raws li kev ua tiav ntawm Daniel tshooj xya, nqe kaum peb thiab kaum plaub, Khetos, uas raug sawv cev ua Leej Tub ntawm neeg, tau los rau ntawm Leej Txiv kom txais ib lub nceeg vaj.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Kuv tau pom hauv tej yog toog thaum hmo ntuj, thiab saib seb, muaj ib tug zoo li Neeg Leej Tub tuaj nrog tej huab saum ntuj ceeb tsheej, thiab los cuag Tus Uas Muaj Hnub Nyoog Kawg, thiab lawv coj nws los nyob ze ntawm nws xub ntiag. Thiab tau muab hwjchim kav, thiab yeeb koob, thiab ib lub nceeg vaj rau nws, kom txhua haiv neeg, txhua lub tebchaws, thiab txhua yam lus, yuav tsum ua haujlwm rau nws: nws txoj kev kav yog ib txoj kev kav mus ib txhis, uas yuav tsis ploj mus, thiab nws lub nceeg vaj yog yam uas yuav tsis raug rhuav tshem. Daniel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Muam White lees paub tias Daniyees tshooj xya, thiab nqe kaum peb thiab kaum plaub, tau ua tiav rau hnub Lub Kaum Hli 22, 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kev los ntawm Khetos los ua peb Tus Pov Thawj Hlob mus rau qhov Chaw Dawb Huv Tshaj Plaws, rau kev ntxuav lub tuam tsev dawb huv, raws li tau muab qhia rau pom hauv Daniyees 8:14; kev los ntawm Leej Tub ntawm neeg mus rau tus Qub Hnub Nyoog, raws li tau hais tseg hauv Daniyees 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakis tau qhia yav tom ntej tseg, yog cov lus piav txog tib qho xwm txheej nkaus xwb; thiab qhov no kuj raug sawv cev los ntawm kev los ntawm nraug vauv mus rau kev tshoob kos, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tug ntxhais nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith tsis tau hais txog lub ntsiab tseem ceeb ntawm “qhov kawg tiav ntawm txoj kev chim.” Nws tau zam dhau txoj cai hauv Vajluskub uas qhia tias Yudas raug kov yeej thaum lub sijhawm Manaxes, thiab tias txoj kev poob cev qhev uas pib ob tug vaj ntxwv ua ntej Xedekhiya, kuj yog ib qho sawv cev tias Yudas twb nyob hauv qab Npanpiloos txoj kev tswj hwm lawm, ua ntej Xedekhiya ntsib nws txoj hmoo. Txawm muaj tej kev hla dhau uas pom tseeb no, nws tseem tau hais tias, “ntawm no yog lub sijhawm ntawm Vajtswv txoj kev chim tawm tsam nws haiv neeg ntawm txoj kev khi lus; lub sijhawm uas lub chaw dawb huv thiab pab tub rog yuav raug tsuj rau hauv qab ko taw.” Vim li no, nws ncaj qha txuas “lub sijhawm ntawm Vajtswv txoj kev chim” nrog Daniyees tshooj yim, thiab nqe kaum peb lo lus nug tias “ntev li cas.” Lo lus teb hauv nqe kaum plaub yog mus txog rau Lub Kaum Hli 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Kev raug tawg mus rau hauv kev ua qhev hauv Npanpiloo yog ib zaj keeb kwm uas tshwm sim zuj zus, pib xyoo 677 BC, thiab txuas mus txog rau xyoo 1844. Lub caij nyoog ntawd sib npaug rau ob txhiab tsib puas nees nkaum xyoo, uas yeej yog “xya lub sij hawm” hauv Leviticus nees nkaum rau. Qhov kawg ntawm lub caij nyoog ntawd rau hnub Kaum Hli 22, 1844, tau muab ib tug tim khawv thib ob rau Daniyee txog “mar’eh vision” ntawm ob txhiab peb puas yav tsaus ntuj thiab yav sawv ntxov.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Nkaujtxib Gabriel raug hais kom pab Daniel to taub lub zeem muag ntawd, thiab yam uas Gabriel tau ua yog muab ib tug tim khawv thib ob rau hnub kawg uas yog Lub Kaum Hlis 22, 1844. Tsis yog nws tsuas yog muab ib tug tim khawv thib ob los tsim kom ruaj hnub ntawm kev ua tiav ntawm ob qho lus faj lem hais txog lub sij hawm xwb, tiam sis raws li Smith tau taw qhia raug lawm, lub sij hawm uas txuas nrog tus tim khawv thib ob rau xyoo 1844 ntawd, twb raug qhia tseg hauv nqe kaum peb lawm, tias yog lub sij hawm uas lub chaw dawb huv thiab cov neeg coob yuav raug tsuj ntais rau hauv qab taw. Lo lus nug hauv nqe kaum peb yog, “Lub zeem muag hais txog txoj kev fij txhua hnub, thiab txoj kev txhaum uas ua kom muaj kev puam tsuaj, uas cia ob leeg—lub chaw dawb huv thiab cov neeg coob—raug tsuj ntais rau hauv qab taw, yuav kav ntev npaum li cas?” Lub sij hawm ntawd yog “xya lub sij hawm” hauv Leviticus nees nkaum rau.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Qhov Smith tsis tau pom, lossis tau zam tsis kam qhia meej, yog tias “kev chim” ntawm nqe kaum cuaj, yog “qhov kawg” ntawm txoj kev chim ntawd. Yog muaj “qhov kawg” ces kuj yuav tsum muaj “qhov pib” thiab, thiab Daniel qhia meej tias thaum twg “kev chim thawj zaug” tau xaus, nyob hauv tshooj kaum ib. Nws tab tom qhia txog lub hwj chim papacy uas kav nyob rau lub sijhawm Tsaus Ntuj Nruab Nrab, thiab nws hais tias papacy yuav vam meej mus txog thaum txoj kev chim ntawd tau ua tiav, lossis tau xaus.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Tus vajntxwv ntawd yuav ua raws li nws lub siab nyiam; thiab nws yuav tsa nws tus kheej siab, thiab qhuas tsa nws tus kheej saum txhua tus vajtswv, thiab nws yuav hais tej yam txaus ntshai tawm tsam Vajtswv tus Vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev npau taws ntawd tiav; rau qhov yam uas twb raug txiav txim lawm yuav tsum muaj tiav. Daniyee 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Nqe peb caug rau feem coob raug to taub tias yog nqe uas tus tubtxib Povlauj muab hais dua raws lub ntsiab hauv nws tsab ntawv thib ob mus rau cov Thexalaunikes.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

> Tsis txhob cia leejtwg dag ntxias nej los ntawm ib txojkev twg li; rau qhov hnub ntawd yuav tsis los txog, tsuas yog thaum xub thawj muaj kev thim txojkev ntseeg, thiab tus neeg txhaum ntawd raug muab tshwm los, tus tub ntawm kev puam tsuaj; tus uas tawmtsam thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; ua li ntawd nws zaum hauv Vajtswv lub tuam tsev ib yam li nws yog Vajtswv, qhia nws tus kheej tias nws yog Vajtswv. 2 Thexalaunika 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Paulus tus “tus neeg txhaum,” uas kuj yog “tus tub ntawm kev puastsuaj,” uas “tawm tsam thiab tsa nws tus kheej siab tshaj txhua yam uas hu ua Vajtswv, lossis uas raug pe hawm,” kuj yog tus “vajntxwv” uas “yuav ua raws li nws lub siab nyiam; thiab nws yuav tsa nws tus kheej, thiab qhuas nws tus kheej loj dua txhua tus vajtswv.” Ob nqe lus no puav leej hais txog tus pope ntawm Loos. Daniyees sau tias tus pope yuav vam meej, uas txhais hais tias thawb mus tom ntej, mus txog thaum “kev chim siab raug ua kom tiav.” Kev chim siab hauv nqe peb caug rau twb “raug teem tseg” lawm. Lo lus “teem tseg” txhais hais tias “ua kom raug mob.”

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Papacy tau txais nws qhov “kev raug mob tuag taus” nyob rau xyoo 1798, thiab ntawm lub sijhawm ntawd “kev chim thawj zaug” tau ua tiav lawm lossis raug xaus lawm. Lo lus “ua tiav” txhais hais tias xaus lossis tseg lawm. Qhov kawg ntawm “kev chim” hauv tshooj yim, nqe kaum cuaj, qhia txog qhov kawg ntawm lub sijhawm uas lub chaw dawb huv thiab pab tub rog raug tsuj rau hauv qab ko taw. Nws xaus rau xyoo 1844, tiam sis “kev chim thawj” xaus rau xyoo 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Kev chim siab zaum kawg” tau xaus rau xyoo 1844, ob txhiab tsib puas nees nkaum xyoo tom qab vajntxwv Manaxes raug cov Axilias coj mus rau Npanpiloos hauv xyoo 677 BC. “Kev chim siab thawj” tau xaus rau xyoo 1798, ob txhiab tsib puas nees nkaum xyoo tom qab lub nceeg vaj sab qaum teb ntawm Ixayees raug cov Axilias coj mus ua qhev hauv xyoo 723 BC.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Tseem muaj ntau yam uas yuav hais ntxiv txog qhov “xya lub sij hawm” uas zais nyob hauv phau ntawv Daniyees, thiab peb yuav hais txog qhov ntawd hauv peb zaj lus tom ntej.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Thiab sau li no rau tus tim tswv ntawm pawg ntseeg hauv Laodicea hais tias: Cov no yog yam uas tus Amen hais, tus Timkhawv ncaj ncees thiab muaj tseeb, yog lub hauv paus chiv keeb ntawm Vajtswv txoj kev tsim; Kuv paub koj tej haujlwm, tias koj tsis txias thiab tsis kub: Kuv xav kom koj txias lossis kub. Yog li ntawd, vim koj sov sov, thiab tsis txias thiab tsis kub, Kuv yuav ntiab koj tawm ntawm Kuv lub qhov ncauj. Vim koj hais tias, Kuv nplua nuj, thiab muaj cuab yeej nplua mias, thiab tsis muaj yam dabtsi uas kuv xav tau; thiab koj tsis paub tias koj yog tus txom nyem, thiab txaus tu siab, thiab pluag, thiab dig muag, thiab liab qab.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Ntawm no tus Tswv qhia rau peb tias zaj lus uas yuav tsum nqa mus rau Nws haiv neeg los ntawm cov xibhwb uas Nws tau hu los ceeb toom rau haiv neeg ntawd tsis yog ib zaj lus hais txog kev thaj yeeb thiab kev ruaj ntseg. Nws tsis yog tsuas yog nyob hauv kev xav xwb, tiam sis yog ib yam uas siv tau tiag hauv txhua nqe txhua txheej. Nyob rau hauv zaj lus rau cov Laodicea, haiv neeg ntawm Vajtswv raug sawv cev tias nyob hauv ib qho chaw ntawm kev ruaj siab raws li cev nqaij daim tawv. Lawv nyob kaj siab lug, ntseeg lawv tus kheej tias lawv nyob hauv ib lub xeev siab tshaj plaws ntawm kev ncav cuag sab ntsuj plig. ‘Vim koj hais tias, Kuv nplua nuj, thiab muaj cuab yeej ntau ntxiv, thiab tsis xav tau dab tsi li; tiamsis koj tsis paub tias koj txom nyem, thiab pluag ntsuav, thiab pluag, thiab dig muag, thiab liab qab.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

> “Tsis muaj ib qho kev dag ntxias twg loj dua uas yuav los rau saum tibneeg lub siab tshaj li qhov uas lawv ntseeg ruaj nreb tias lawv yog lawm thaum tiag tiag lawv yuam kev tag nrho! Zaj lus ntawm Tus Timkhawv Tseeb pom cov neeg ntawm Vajtswv nyob hauv ib qho kev dag ntxias uas tu siab heev, txawm li ntawd los lawv yeej ncaj ncees nyob hauv txoj kev dag ntxias ntawd. Lawv tsis paub tias lawv lub xeev nyob rau ntawm Vajtswv qhov muag yog ib lub xeev uas txaus tu siab kawg nkaus. Thaum cov uas raug hais no tseem tab tom qhuas lawv tus kheej tias lawv nyob hauv ib lub xeev sab ntsuj plig uas siab tshaj, zaj lus ntawm Tus Timkhawv Tseeb rhuav lawv txoj kev ruaj siab los ntawm lo lus tshaj tawm uas ua rau ceeb ntshai txog lawv lub xeev tseeb—uas yog kev dig muag sab ntsuj plig, kev pluag, thiab kev txom nyem txaus ntshai. Zaj timkhawv ntawd, uas nkaug siab thiab hnyav kawg li no, tsis yog ib qho yuam kev tau li, rau qhov yog Tus Timkhawv Tseeb uas hais, thiab Nws zaj timkhawv yuav tsum yog qhov raug.” Testimonies, volume 3, 252.

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