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# The Book of Daniel - Number Fifty-One

Phau Ntawv Daniyees - Tsib Caug Ib

Palmoni: Unveiling the Master of Time and Language in Daniel and Revelation

Palmoos: Tshwm Qhia Tus Tswv Kav Sijhawm thiab Lus hauv Daniyee thiab Qhia Tshwm

Author

Jeff Pippenger

Published

January 15, 2024

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That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.

Tus “neeg dawb huv ntawd uas hais lus” nyob hauv Daniel tshooj yim, nqe kaum peb thiab kaum plaub, yog Khetos raws li Palmoni. Hauv phau Ntawv Qhia Tshwm, Khetos raug qhia tias yog Alpha thiab Omega; qhov no, nrog rau lwm yam tseeb uas zoo kawg nkaus, qhia Khetos tias yog Tus Kws Paub Lus Zoo Tshaj Plaws, thiab ua ke, phau Daniel thiab phau Ntawv Qhia Tshwm sawv cev rau Khetos tias yog Tus Tswv kav sij hawm thiab lus. Nws dhau tshaj li tibneeg lub peev xwm los nkag siab qhov tseem ceeb thiab qhov tob ntawm yam uas txhais tau tias Khetos, raws li Palmoni (Tus Suav Tej Tsis Pub Leejtwg Paub), qhia tus cwj pwm ntawd ntawm Nws tus yam ntxwv hauv ob nqe uas tsa lub hauv paus ncej tseem ceeb tshaj plaws ntawm Adventism, tiam sis tej tsis pub leejtwg paub uas Tus Suav Tej Tsis Pub Leejtwg Paub xaiv los qhia tawm yog peb tes haujlwm yuav tsum paub kom meej thiab tiv thaiv.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Tej yam uas zais cia yog tus Tswv peb tus Vajtswv li; tiamsis tej yam uas raug nthuav tawm yog peb li thiab yog peb cov me nyuam li mus ib txhis, xwv kom peb yuav ua raws li tag nrho tej lus ntawm txoj kevcai no. Deuteronomy 29:29.

A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.

Ib qho tsis meej uas twb raug qhib tawm lawm yog tias Tus Suav Cov Tsis Meej (Palmoni), yog “tus neeg dawb huv uas hais lus” ntawd; thiab hauv ob nqe vajlugkub uas Nws qhia Nws Tus Kheej tawm los, tug ncej nruab nrab ntawm Adventism raug txheeb qhia. Hauv ob nqe ntawd Tus Suav Zoo Kawg nkaus txheeb qhia txog “kev txawj ntse nce ntxiv” uas Nws, raws li Tsov Ntxhuav ntawm xeem Yudas, tau qhib foob cia tawm hauv xyoo 1798. Hauv ob nqe ntawd, tej lub pob zeb muaj nqis ntawm Miller txoj kev npau suav, uas sawv cev rau “kev txawj ntse nce ntxiv,” tau raug luam tawm rau saum ob daim txiag ntawm Habakkuk raws li kev coj ntawm Palmoni txhais tes.

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

> Tom qab ntawd kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tug neeg dawb huv hais rau tus neeg dawb huv uas tab tom hais tias, Lub zeem muag hais txog txoj kev txi niaj hnub, thiab kev ua txhaum uas ua rau kev puas tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau kom raug tsuj hauv qab ko taw, yuav kav ntev npaum li cas? Thiab nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”

Tom qab Daniyee tau txais txoj kev ua yog toog pom yaj saub txog cov tebchaws hauv Vajlugkub cov lus faj lem, thiab tom qab ntawd tau hnov txoj kev sib tham saum ntuj ceeb tsheej hauv nqe kaum peb thiab kaum plaub, nws nrhiav kom to taub txog “txoj kev ua yog toog pom.”

> 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 ntag Daniyees, tau pom zaj yog toog ntawd thiab nrhiav kom paub nws lub ntsiab, saib seb, muaj ib tug sawv ntawm kuv xub ntiag zoo li tus yam ntxwv ntawm ib tug neeg. Thiab kuv hnov ib lub suab ntawm ib tug neeg nyob nruab nrab ntawm ntug dej Ulai, uas hu thiab hais tias, Khepreee, cia tus no to taub zaj yog toog no. Daniyees 8:15, 16.

The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.

“Lub zeem muag” uas Daniyees nrhiav kom to taub yog lub zeem muag “chazon”, tiam sis lub zeem muag “mareh” yog yam uas Nkas‑pis‑ees raug hais kom ua rau Daniyees to taub. Txhua qhov tseeb puav leej muaj nws qhov cuam tshuam, thiab yog qhov tseeb no raug plam lawm, ces tus qauv thiab kev npaj ntawm nqe no yeej raug rhuav tshem hauv nws qhov tseem ceeb. Hauv nqe kaum tsib, thaum Daniyees nrhiav kom to taub lub zeem muag “chazon”, “mareh” raug zais tseg, los tseem raug sawv cev, rau qhov nrog “yam ntxwv zoo li ib tug neeg” (Nkas‑pis‑ees), lo lus Henplais “mareh” raug txhais ua “yam ntxwv pom”. Hauv nqe kaum tsib ob lo lus uas raug txhais ua “zeem muag” puav leej raug sawv cev. Daniyees, hauv nqe kaum tsib, nrhiav kom to taub “chazon,” tiam sis Palmooni txib Nkas‑pis‑ees, hauv nqe kaum rau, kom ua rau Daniyees to taub “mareh.” Kev npaj ntawm ob nqe no muaj lub hom phiaj tshwj xeeb, thiab hais kom pom tseeb txog kev sib txuas thiab qhov txawv ntawm ob lo lus no.

It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.

Nws yog Palmoos uas txib Kalisriel kom ua rau Daniyee to taub txog “mareh,” rau qhov Tus uas txib Kalisriel ntawd yog Tus uas sawv saum tej dej, thiab Kalisriel hnov Nws lub suab, “ib tug txiv neej lub suab nyob nruab nrab ntawm ntug dej Ulai.” Tus dej Ulai yog tus dej uas ntws nruab nrab ntawm ob ntug dej, thiab yog Khetos uas sawv saum tej dej hauv Vajluskub. Nrog rau qhov tseeb ntawd, kuj tseem muaj qhov tseeb tias Khetos, raws li tus thawj tubtxib saum ntuj, yog Tus uas txib cov tubtxib saum ntuj. Lub suab nyob nruab nrab ntawm ob ntug dej ntawd yog lub suab ntawm “tus neeg dawb huv ntawd” hauv nqe kaum peb, thiab yog Nws txoj lus uas txib Kalisriel kom ua rau Daniyee to taub txog lub zeem muag “mareh.” Hauv Daniyee tshooj kaum ob, Khetos ib zaug ntxiv nyob nruab nrab ntawm ob ntug dej tus dej. Hauv tshooj kaum ob Nws hnav ntaub linen, thiab cog lus los ntawm Tus uas muaj txoj sia nyob mus ibtxhis.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

> Tiamsis koj, Au Daniel, kaw tej lus no cia, thiab muab phau ntawv no khi ruaj rau txog thaum lub sij hawm kawg los txog: coob leej yuav khiav mus los, thiab kev paub yuav huam vam ntxiv. Ces kuv Daniel txawm ntsia, thiab saib seb, muaj dua ob tug sawv ntawd, ib tug nyob ntawm ntug dej sab no, thiab ib tug nyob ntawm ntug dej sab tod. Thiab ib tug hais rau tus txiv neej uas hnav tsoos ntaub linen, uas nyob saum cov dej ntawm tus dej ntawd tias, Yuav ntev npaum li cas mam txog qhov kawg ntawm tej yam txuj ci tseem ceeb no? Thiab kuv hnov tus txiv neej uas hnav tsoos ntaub linen, uas nyob saum cov dej ntawm tus dej ntawd, thaum nws tsa nws sab tes xis thiab sab tes laug rau saum ntuj, thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis tias, yuav yog ib lub sij hawm, ob lub sij hawm, thiab ib nrab sij hawm; thiab thaum nws ua tiav rau kev muab lub hwj chim ntawm haiv neeg dawb huv tawg tas lawm, tej no txhua yam yuav tiav. Daniel 12:4–7.

The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.

Tus Txiv Neej uas “hnav ntaub linen, uas nyob saum tej dej ntawm tus dej,” “tsa Nws txhais tes xis thiab Nws txhais tes laug rau saum ntuj, thiab cog lus los ntawm Nws uas muaj txoj sia nyob mus ib txhis li,” thiab Nws yog tib Tus Txiv Neej ntawd, uas hauv tshooj yim tau txib rau Gabriel. Hauv Tshwmsim tshooj kaum, Khetos kuj tsa Nws txhais tes thiab cog lus los ntawm Nws uas muaj txoj sia nyob mus ib txhis li, tiam sis nyob ntawd Nws sawv saum ob qho tib si—dej thiab ntiajteb.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Ces tus tim tswv uas kuv pom sawv saum hiav txwv thiab saum lub ntiajteb tsa nws txhais tes rau saum ntuj, thiab cog lus twv rau ntawm Tus uas muaj sia nyob mus ib txhis tsis kawg, tus uas tsim lub ntuj, thiab txhua yam uas nyob hauv, thiab lub ntiajteb, thiab txhua yam uas nyob hauv, thiab hiav txwv, thiab txhua yam uas nyob hauv, tias yuav tsis muaj sij hawm ntxiv lawm. Tshwm Sim 10:5, 6.

The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.

Tus tim tswv muaj hwjchim loj hauv Tshwmsim tshooj kaum ntawd, yog Palmoni, tus uas tau hais rau Khabiliyee ntawm nruab nrab ob ntug dej hauv tshooj yim, thiab tau qhia tias thaum twg “qhov kawg” ntawm cov “yam uas txaus xav tsis thoob” yuav los txog hauv tshooj kaum ob. Hauv Tshwmsim tshooj kaum, Nws yog tus uas qw nrov xws li “ib tug tsov ntxhuav,” rau qhov Nws raug sawv cev nyob ntawd ua Tsov Ntxhuav ntawm xeem Yudas.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.

> Thiab ib tug ntawm cov txwj laus hais rau kuv tias, Tsis txhob quaj: saib seb, tus Tsov Ntxhuav ntawm xeem Yuda, tus Cag ntawm Daviv, twb kov yeej lawm kom qhib tau phau ntawv, thiab daws tau nws xya lub cim. Thiab kuv ntsia, thiab saib seb, nyob hauv nruab nrab ntawm lub zwm txwv thiab ntawm plaub tug tsiaj, thiab nyob hauv nruab nrab ntawm cov txwj laus, sawv ib tug Menyuam Yaj zoo li raug tua lawm, muaj xya lub kub thiab xya lub qhov muag, uas yog xya Leej Ntsuj Plig ntawm Vajtswv uas raug xa mus thoob plaws txhua lub ntiajteb. Thiab nws txawm los thiab muab phau ntawv ntawd tawm ntawm sab tes xis ntawm tus uas zaum saum lub zwm txwv. Tshwmsim 5:5–7.

As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.

Raws li Tsov Ntxhuav ntawm xeem Yudas, Khetos yog tus Menyuam Yaj uas tau kov yeej kom qhib tau phau ntawv uas raug kaw nrog xya lub cim. Txawm yog Nws tab tom taug kev saum npoo dej hauv phau Daniyees, lossis muaj ib txhais ko taw nyob saum hiav txwv thiab lwm txhais nyob saum lub ntiajteb hauv Tshwmsim, txhua yam kev sawv cev yaj saub ntawd puav leej muaj kev txuas nrog lub sijhawm yaj saub. Thiab raws li Tsov Ntxhuav ntawm xeem Yudas, Khetos ob leeg kaw tseg thiab qhib Nws Txojlus. Ib yam li Nws tau kaw tseg phau Daniyees, Nws kuj tau kaw tseg xya lub nroo hauv Tshwmsim tshooj kaum.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Tus timtswv muaj hwjchim uas tau qhia Yauhas ntawd tsis yog leejtwg qis dua li Yexus Khetos. Qhov uas Nws tso Nws txhais ko taw xis rau saum hiavtxwv, thiab Nws txhais ko taw laug rau saum thaj av qhuav, qhia txog feem uas Nws tab tom ua nyob rau hauv tej xwm txheej kaw xaus ntawm qhov kev sib cav loj nrog Xatas. Txoj hauj lwm sawv no qhia tias Nws muaj hwjchim loj kawg thiab muaj cai kav saum tag nrho lub ntiajteb. Qhov kev sib cav ntawd tau loj hlob muaj zog dua thiab ruaj khov dua ib tiam dhau ib tiam, thiab yuav txuas ntxiv li ntawd mus txog rau tej xwm txheej xaus kawg thaum txoj haujlwm txawj ntse ntawm tej hwjchim tsaus ntuj yuav nce mus txog nws qhov siab tshaj. Xatas, koom tes nrog neeg phem, yuav dag ntxias tag nrho lub ntiajteb thiab cov pawg ntseeg uas tsis txais txojkev hlub ntawm qhov tseeb. Tiamsis tus timtswv muaj hwjchim ntawd hu kom sawvdaws mloog. Nws qw nrov nrov. Nws yuav qhia lub hwjchim thiab txoj cai ntawm Nws lub suab rau cov uas tau koom nrog Xatas los tawm tsam qhov tseeb.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Tom qab xya lub xob nroo no tau hais lawv tej suab lawm, lo lus txib thiaj los cuag Yauhas ib yam li los cuag Daniyees hais txog phau ntawv me ntawd tias, ‘Cia li muab tej uas xya lub xob nroo tau hais ntawd kaw cia.’ Tej no muaj feem rau cov xwm txheej yav tom ntej uas yuav raug nthuav tawm raws li lawv txwj lawv txheem. Daniyees yuav sawv hauv nws feem thaum kawg ntawm cov hnub. Yauhas pom phau ntawv me ntawd qhib lawm. Ces tej lus faj lem ntawm Daniyees thiaj muaj lawv qhov chaw tsim nyog hauv thawj tug tim tswv, tus tim tswv thib ob, thiab tus tim tswv thib peb tej lus tshaj tawm uas yuav tsum muab rau lub ntiajteb. Kev qhib ntawm phau ntawv me ntawd yog txoj xov hais txog lub sijhawm.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Phau ntawv Daniel thiab Tshwmsim yog ib yam nkaus. Ib phau yog ib txoj lus faj lem, ib phau yog ib txoj kev tshwm sim; ib phau yog phau ntawv uas raug muab kaw, ib phau yog phau ntawv uas raug qhib. Yauhas tau hnov tej yam tsis paub uas cov xob quaj nrov tau hais tawm, tabsis nws raug txib kom tsis txhob sau tej ntawd.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Qhov kaj tshwj xeeb uas tau muab rau Yauhas thiab tau nthuav tawm hauv xya lub xob quaj ntawd yog ib qho kev piav meej txog tej xwm txheej uas yuav tshwm sim nyob hauv qab thawj thiab tus tim tswv thib ob tej lus tshaj tawm.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.

Khetos, uas raug sawv cev ua Palmoni, tus Txiv Neej nyob hauv tshooj yim thiab kaum ob uas nyob saum dej, kuj yog tus tim tswv muaj hwj chim nrog phau ntawv me nyob hauv Nws txhais tes. Nws yog tus Tsov Ntxhuav ntawm xeem Yudas uas muab Nws Txojlus kaw thiab qhib, thiab Nws yog tus uas txib Nkas Lias, rau qhov Nws yog Mikha-ee tus thawj tim tswv.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Tiamsis Mikha-ee tus thawj tim tswv, thaum nws sib cav nrog dab ntxwg nyoog txog Mauxes lub cev, nws tsis twv hais lus iab liam thuam nws; nws tsuas hais tias, Tus Tswv foom koj. Yudas 1:9.

Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.

Mikha-ee yog Khetos lub npe, thiab lub npe ntawd sawv cev tias Nws yog tus thawj coj tsis yog tsuas yog ntawm cov timtswv xwb, tiam sis Nws kuj yog Tus uas muaj hwjchim los tsa sawv hauv qhov tuag rov los. Lub npe Mikha-ee txhais tias “leejtwg zoo li Vajtswv”. Thaum Nenpukhanexa pom ib tug zoo li Vajtswv Leej Tub hauv lub cub tawg nrog peb tug neeg ncaj ncees ntawd, nws pom Mikha-ee. Thiab tus thawj timtswv Mikha-ee kuj yog tus thawj ntawm Vajtswv haiv neeg, uas tus kub me ntawm Loos pejkum tau tsa nws tus kheej tawm tsam ntawm tus ntoo khaub lig raws li kev ua tiav ntawm Daniyees tshooj yim, nqe kaum ib.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

> Tiamsis kuv yuav qhia rau koj paub yam uas tau sau tseg rau hauv vaj lug kub ntawm qhov tseeb; thiab tsis muaj ib tug uas nrog nraim kuv hauv tej no, tsuas yog Mika-ee, nej tus thawj xwb. Daniyee 10:21.

It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.

Yog Mikha-ee uas txib cov tim tswv, uas tsa cov neeg tuag sawv rov qab los, thiab uas txiav txim tias thaum twg lub sijhawm ntawm kev sim siab xaus.

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.

> “‘Thiab lub sijhawm ntawd Mikha‑ees yuav sawv los, tus thawj loj uas sawv cev rau cov me nyuam ntawm koj haiv neeg; thiab yuav muaj ib lub sijhawm kev txom nyem, yam uas tsis tau muaj dua txij thaum muaj ib haiv neeg los txog rau lub sijhawm ntawd: thiab lub sijhawm ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas yuav pom tias raug sau nyob hauv phau ntawv.’ Thaum lub sijhawm kev txom nyem no los txog, txhua rooj plaub twb raug txiav txim lawm; tsis muaj sijhawm sim ntxiv lawm, tsis muaj txoj kev hlub tshua ntxiv rau cov uas tsis kam hloov siab lees txim. Lub cim foob ntawm Vajtswv uas muaj txoj sia nyob nyob saum Nws haiv neeg. Cov seem tsawg no, uas tsis muaj peev xwm tiv thaiv lawv tus kheej hauv txoj kev sib ntaus tuag taus nrog cov hwj chim hauv ntiajteb uas raug teeb ua txheej los ntawm pab zaj, cia Vajtswv ua lawv tus chaw tiv thaiv. Txoj cai txiav txim twb raug tshaj tawm los ntawm txoj cai kav ntiajteb siab tshaj plaws tias lawv yuav tsum pe hawm tus tsiaj nyaum thiab txais nws lub cim, tsis li ntawd yuav raug tsim txom thiab raug tua tuag. Thov Vajtswv pab Nws haiv neeg tam sim no, rau qhov thaum ntawd lawv yuav ua tau dab tsi hauv txoj kev sib ntaus txaus ntshai ntawd yog tsis muaj Nws txoj kev pab!” Testimonies, volume 5, 212.

The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.

Zaj lus kawg uas tus Tsov Ntxhuav ntawm pawg neeg Yudas qhib lub foob tawm yog Kev Tshwm Sim ntawm Yexus Khetos, thiab qhov ntawd kuj muaj hais tias Nws yog tus tswj kav txoj kev npaj thiab txoj kev teeb tsa ntawm txhua yam hauv Nws txoj Lus yaj saub. Tus Txiv Neej hnav ntaub linen uas sawv saum tej dej, uas tsa Nws txhais tes thiab cog lus rau Tus uas muaj txoj sia nyob mus ib txhis, thiab uas qw ib yam li ib tug Tsov Ntxhuav, uas ua rau xya lub xob quaj hais lawv tej suab, yog Nws tus uas kaw phau ntawv Daniyees thiab kaw xya lub xob quaj hauv Phau Tshwm Sim. Yog Nws tus uas qhib phau ntawv uas raug kaw nrog xya lub foob, uas muaj hwjchim tsa cov tuag sawv rov los, thiab uas yog tus Tub Vaj Ntxwv loj uas sawv tsees thiab tshaj tawm qhov kawg ntawm lub sijhawm sim siab. Thaum Palmoni txib Nka-lee-ees kom ua rau Daniyees to taub zaj yog toog “mareh,” Nws txhais li ntawd tiag tiag.

He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.

Nws tsis tau txib Khabliyees kom ua rau Daniyees to taub txog lub zeem muag “chazon” ntawd. Lub zeem muag “chazon” yog lub zeem muag txog cov tebchaws hauv Vajlugkub zaj lus faj lem nyob hauv Daniyees tshooj yim, nqe ib txog kaum ob, thiab nws kuj yog “lub zeem muag” uas raug hais txog hauv nqe kaum peb thiab nyob hauv ib lo lus nug txog lub sijhawm ntev. “Lub zeem muag yuav ntev npaum li cas?” Lub zeem muag “chazon” hais txog txoj kev ua niaj hnub (kev pe dab qhuas) thiab txoj kev ua txhaum (kev kav ntawm papacy) uas ua kom muaj kev puam tsuaj, thiab lawv tsuj nqis lub chaw dawb huv thiab pab tub rog.

> 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 lwm tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais lus tias, Lub zeem muag hais txog txoj kev txi niaj txhis, thiab txoj kev txhaum uas ua kom muaj kev puam tsuaj, uas muab ob qho tib si qhov chaw dawb huv thiab pab tub rog rau luag tsuj ntiag hauv qab taw, yuav kav ntev npaum li cas? Daniel 8:13.

Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.

Khetos, raws li Palmoni (Tus Suav Uas Zoo Kawg Nkaus), raug nug tias “ntev li cas” thiaj yuav yog lub zeem muag “chazon,” thiab nws teb tias, “mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv.” Ces Daniyee xav kom to taub lub zeem muag “chazon,” uas hais txog “kev txi niaj txi txhua hnub, thiab txoj kev txhaum uas ua kom puam tsuaj, muab ob qho tib si lub chaw dawb huv thiab pab tub rog cob rau kom raug tsuj hla hauv qab taw.” Tiamsis Gabriyee raug txib kom ua rau Daniyee to taub lub zeem muag “mareh.” Txhua qhov tseeb puav leej muaj nws txoj kev cuam tshuam hauv Vajtswv Txojlus. Lub zeem muag “mareh” yog lub zeem muag ntawm tej yav tsaus ntuj thiab tej tag kis uas raug txheeb qhia nyob hauv nqe nees nkaum rau.

> 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 tawm ntawd yog qhov tseeb tiag; yog li ntawd cia li kaw lub zeem muag ntawd cia, rau qhov nws yuav yog rau ntau hnub tom ntej. Daniel 8:26.

The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”

Lo lus “zeem muag” raug hais ob zaug hauv nqe no. Qhov kev hais thawj zaug yog zeem muag “mareh” thiab qhov kev hais zaum ob yog zeem muag “chazon.” Zeem muag “mareh” yog zeem muag hais txog “cov yav tsaus ntuj thiab cov thaum sawv ntxov.” Lo lus Henplais hais tias “yav tsaus ntuj thiab thaum sawv ntxov” feem ntau pom nyob hauv Vajlugkub, thiab nws yeej ib txwm raug txhais ua “yav tsaus ntuj thiab thaum sawv ntxov,” ib yam li hauv nqe nees nkaum rau. Qhov chaw nkaus xwb hauv Vajlugkub uas nws raug txhais txawv ntawm “yav tsaus ntuj thiab thaum sawv ntxov,” yog hauv nqe kaum plaub, qhov uas nws raug txhais tsuas yog “hnub” xwb. Qhov tseeb ntawm lus Henplais hauv nqe kaum plaub yuav nyeem li no tias, “Txog ob txhiab peb puas yav tsaus ntuj thiab thaum sawv ntxov.”

The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.

Nqe vaj lug uas yog tus ncej tseem ceeb ntawm Kev Ntseeg Adventist, yog tib nqe xwb hauv Vajtswv Txojlus uas “yav tsaus ntuj thiab yav sawv ntxov” raug hais tseg ncaj qha ua “hnub.” Txhua qhov tseeb muaj nws qhov chaw thiab nws qhov kev cuam tshuam, thiab yog tias tsis muaj dab tsi ntxiv los xij, yam no yeej qhia meej tias Palmoni tau txhob txwm hais kom nqe ntawd tshwj xeeb muaj qhov tseem ceeb. Nws tau ua li ntawd los ntawm kev coj cov siab ntsws ntawm cov uas txhais Phau Vajlugkub King James kom sau kab lus ntawd txawv ntawm qhov uas ib txwm sau tseg hauv Nws Txojlus. Lub ntsiab uas yuav tsum raug rho tawm ntawm qhov tseeb no yog tias thaum Gabriel raug hais kom ua kom Daniyee nkag siab txog lub zeem muag “mareh,” ces nws raug hais kom ua kom Daniyee nkag siab txog lub zeem muag ntawm qhov tshwm sim ntawm xyoo 1844, thiab tsis yog lub zeem muag “chazon” uas hais txog kev tsuj nqis lub tuam tsev dawb huv thiab pab tub rog.

The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?

Lub zeem muag hais txog “cov yav tsaus ntuj thiab cov sawv ntxov” yog hais txog ib qho kev tshwm sim uas muaj los thaum kev ntxuav lub chaw dawb huv pib rau hnub Tim 22 Lub Kaum Hli, 1844. Lub zeem muag hais txog qhov kev tshwm sim ntawm hnub Tim 22 Lub Kaum Hli, 1844, tsis yog hais txog kev muab lub chaw dawb huv tsuj nqis, tiam sis yog hais txog kev ntxuav lub chaw dawb huv. Puas muaj ib qho kev tshwm sim yaj saub rau hnub ntawd?

> “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 txog ntawm Khetos ua peb tus pov thawj hlob mus rau qhov chaw Dawb Huv Tshaj Plaws, rau txoj kev ntxuav kom dawb huv ntawm lub chaw dawb huv, raws li tau muab qhia hauv Daniyees 8:14; kev los txog ntawm Neeg Leej Tub mus cuag Tus Laus Hnub Nyoog, raws li tau nthuav tawm hauv Daniyees 7:13; thiab kev los txog ntawm tus Tswv mus rau Nws lub tuam tsev, raws li Malakis tau hais yav tom ntej, yog tej lus piav txog tib qho xwm txheej nkaus xwb; thiab qhov no kuj raug sawv cev los ntawm kev los txog ntawm nraug vauv mus rau rooj tshoob, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.

Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”

Gabriel raug txib kom ua rau Daniyees to taub txog qhov kev tshwm los ntawm yaj saub hais txog Khetos hauv Nws lub tuam tsev thaum Lub Kaum Hli 22, 1844. Vim li no, Gabriel thiaj muab tim khawv thib ob rau Daniyees txog hnub tim Lub Kaum Hli 22, 1844, rau qhov Gabriel tau coj txhua tus sau Vajlugkub uas tau sau tseg ib yam qauv twg ntawm lub hauv paus ntsiab lus hauv Vajlugkub uas qhia tias qhov tseeb raug tsa kom ruaj khov raws li ob tug tim khawv tej lus tim khawv. Yog Gabriel yuav ua kom Daniyees to taub txog Lub Kaum Hli 22, 1844, nws yuav tsum muaj tim khawv thib ob los tsa kom ruaj khov “txog yog toog uas hais txog qhov kev tshwm los.”

Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.

Gabriel pib nws tes haujlwm los ntawm kev xub hais ncaj qha rau Daniel txoj kev ntshaw kom to taub txog zaj yog toog hu ua “chazon,” thiab nws ua li ntawd los ntawm kev qhia meej tias zaj yog toog “chazon” ntawd yog zaj yog toog uas xaus rau thaum “lub sij hawm kawg” nyob rau xyoo 1798.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. 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. Daniel 8:16, 17.

> Thiab kuv hnov ib lub suab ntawm ib tug txiv neej nyob nruab nrab ntawm ob ntug dej Ulai, uas hu thiab hais tias, Kaxiliy-ee, cia li ua kom tus txiv neej no to taub zaj yog toog. Yog li ntawd nws txav los ze qhov chaw uas kuv sawv; thiab thaum nws los txog, kuv ntshai heev, ces kuv txhos caug ntsej muag rau hauv av; tiamsis nws hais rau kuv tias, Cia li to taub, Au tus tub neeg: rau qhov zaj yog toog no yog rau lub sijhawm kawg. Daniyees 8:16, 17.

The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.

“Yaj saub” nyob hauv nqe dhau los, uas yog “thaum lub caij kawg,” yog yaj saub “chazon,” thiab “lub caij kawg” hauv phau Daniel yog xyoo 1798. Qhov no yog “yaj saub” uas Daniel tau nrhiav kom to taub, tiam sis nws tsis yog “yaj saub” uas Gabriel raug hais kom ua rau Daniel to taub. Rau qhov ntawd, Gabriel yuav muab ib tug tim khawv thib ob.

> 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.

> Yog li ntawd nws txav los ze rau ntawm qhov chaw uas kuv sawv; thiab thaum nws los txog, kuv ntshai heev, thiab kuv ntog khwb nkaus rau ntawm kuv xub ntiag; tiam sis nws hais rau kuv tias, Cia li to taub, Au tus tub ntawm neeg: rau qhov yog thaum lub sijhawm kawg mam muaj zaj yog toog ntawd. Tam sim no thaum nws tseem tab tom hais nrog kuv, kuv poob rau hauv ib tug pw tsaug zog tob, kuv lub ntsej muag tig rau hauv av; tiam sis nws kov kuv, thiab tsa kuv kom sawv ntsug ncaj. Thiab nws hais tias, Saib seb, kuv yuav ua rau koj paub yam uas yuav muaj tshwm sim nyob rau hauv lub caij kawg ntawm txoj kev chim; rau qhov thaum lub sijhawm teem tseg kawg yuav los. Daniel 8:17–19.

Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.

Gabriel pib ua nws tes hauj lwm uas raug tsa los ntawm kev ceeb toom rau Daniyees tias, “saib seb,” uas yog qhia Daniyees kom xav txog qhov tseeb tom ntej no. Qhov tseeb tom ntej no yog tias “txoj kev chim kawg,” ntawm ob “xya lub sij hawm” hauv Leviticus nees nkaum rau, xaus rau xyoo 1844. “Txoj kev chim kawg” no raug txheeb ncaj qha tias yog ib zaj lus faj lem hais txog lub sij hawm, rau qhov nws muaj ib “lub sij hawm teem tseg” uas nws yuav “xaus.” “Txoj kev chim” yuav tsum sawv cev rau ib ntu ntawm lub sij hawm, rau qhov muaj ib “lub sij hawm teem tseg” rau nws qhov kev xaus. Yog tias “txoj kev chim” tsuas yog ib lub ntsiab lus ntawm lub sij hawm xwb ces nws yuav tsis muaj qhov xaus; nws tsuas yog yuav yog lub ntsiab lus uas nws tau tshwm sim xwb.

The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.

“Kev chim” ntawd muaj ib qho chaw xaus uas twb raug cim tseg lawm, yog li ntawd nws sawv cev rau qhov kawg ntawm ib lub sijhawm. Lub sijhawm ntawd raug nthuav tawm ua “kev chim kawg.” Yog muaj ib qho kawg, ces yuav tsum muaj ib qho thawj. “Kev chim thawj” raug txheeb qhia nyob hauv Daniel tshooj kaum ib, thiab nyob ntawd nws kuj yog ib lub sijhawm thiab, rau qhov txoj kev kav papacy yuav “ua raws li nws siab nyiam thiab vam meej” mus txog thaum xaus ntawm “kev chim” ntawd.

> And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:35, 36.

> Thiab ib txhia ntawm cov neeg muaj kev to taub yuav poob, kom raug sim lawv, thiab kom raug ntxuav kom dawb huv, txawm mus txog rau lub sijhawm kawg; rau qhov qhov no tseem tseg cia rau lub sijhawm uas tau teem tseg. Thiab tus vajntxwv yuav ua raws li nws lub siab nyiam; thiab nws yuav tsa nws tus kheej siab, thiab qhuas nws tus kheej loj dua txhua tus vajtswv, thiab yuav hais tej lus txaus ntshai tawm tsam tus Vajtswv ntawm cov vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev chim siab raug ua tiav; vim qhov uas tau txiav txim lawm yuav raug ua kom tiav. Daniel 11:35, 36.

In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”

Nyob rau hauv ob nqe no, tus vajntxwv uas ua raws li nws lub siab nyiam thiab tsa nws tus kheej siab yog lub ntsiab lus uas tab tom hais txog. Nqe peb caug rau yog nqe uas Povlauj muab txhais rov hais dua, thaum nws txheeb xyuas “tus neeg ntawm txoj kev txhaum” uas zaum nyob hauv Vajtswv lub tuam tsev qhia nws tus kheej tias nws yog Vajtswv. Kev tsim txom ntawm Cov Hnub Nyoog Tsaus Ntuj txij xyoo 538 mus txog 1798 raug qhia tseg hauv nqe peb caug tsib, thiab nws txuas ntxiv mus txog “lub sijhawm kawg” uas yog 1798, uas yog “lub sijhawm uas raug teem tseg.” Ces nqe peb caug rau qhia tias lub hwj chim papacy yuav “vam meej” mus “txog thaum txoj kev chim txaus raug ua kom tiav.” Nqe no qhia tias papacy vam meej mus txog 1798, thaum ntawd thawj zaug “txoj kev chim txaus” twb “raug ua kom tiav” lawm. Vajtswv Txojlus yav tom ntej tau “txiav txim tseg” tias papacy yuav nyob mus ntxiv tau ib txhiab ob puas rau caum xyoo, mus txog 1798, uas yog “lub sijhawm kawg.”

The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.

“Txoj kev chim” thawj zaug xaus rau xyoo 1798, thiab “txoj kev chim kawg” xaus rau xyoo 1844. Ob qho kev chim no raug sawv cev ua tej ntu sijhawm, uas muaj tej hnub xaus tshwj xeeb, yog li ntawd thiaj qhia meej tias nkawd ob leeg yog tej lus faj lem hais txog sijhawm. Palmoosni tau txib Kaabri‑ees kom ua rau Daniyee to taub txoj yog toog pom (“mareh”), uas yog hais txog “cov yav tsaus ntuj thiab cov yav sawv ntxov” (hnub) uas qhia txog hnub tim 22 Lub Kaum Hli, 1844, thiab nws tau ua li ntawd los ntawm kev muab ib tug tim khawv thib ob rau hnub ntawd.

The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.

Lub zeem muag “chazon” ntawm nqe kaum peb, uas Daniyees ntshaw kom to taub, yog lub zeem muag hais txog kev raug tsuj nthi uas xaus rau ntawm “lub sijhawm kawg” xyoo 1798. Lub zeem muag “mareh” ntawm nqe kaum plaub xaus nrog kev tshwm sim ntawm Khetos hauv Chaw Dawb Huv Tshaj Plaws rau hnub Kaum Hli 22, 1844, raws li kev ua tiav ntawm zaj lus faj lem txog lub sijhawm ob txhiab peb puas xyoo, thiab kuj yog kev ua tiav ntawm zaj lus faj lem txog lub sijhawm ob txhiab tsib puas nees nkaum xyoo. Ob zaj lus faj lem txog lub sijhawm ntawd raug sawv cev rau saum Habakkuk cov phaj dawb huv, uas Muam White qhia meej tias raug coj los ntawm tus Tswv txhais tes, thiab tsis tsim nyog muab hloov.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj tshooj tom ntej.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Peb muaj ntau zaj lus qhia uas yuav tsum kawm, thiab muaj ntau heev, ntau heev yam uas yuav tsum tsis kawm lawm. Tswv Ntuj thiab ntuj ceeb tsheej xwb thiaj tsis txawj yuam kev. Cov uas xav tias lawv yuav tsis muaj hnub yuav tsum tso tseg ib lub tswv yim uas lawv hlub tshua, lossis yuav tsis muaj sijhawm yuav tsum hloov ib qho kev xav, lawv yuav poob siab. Tsuav yog peb tseem tuav ruaj nrees rau peb tus kheej tej tswv yim thiab tej kev xav nrog kev mob siab tsis kam tso, peb yuav tsis muaj txoj kev sib haum xeeb uas Khetos tau thov txog.” Review and Herald, July 26, 1892.

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