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# The Book of Daniel - Number Eighty-Six

Phau Ntawv Daniyees - Yim Caug Rau

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Kev Qhib Tshwm Sim Los Ntawm Lus Yaj Saub: Kev Nkag Siab Txog Kev Nce Ntxiv Ntawm Kev Paub thiab Txoj Xov Hu Thaum Nruab Nrab Hmo

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Peb tab tom hais txog qhov sib txuam ntawm kev txav mus ntawm thawj tug timtswv thiab tug timtswv thib peb, xwv kom peb yuav to taub zoo dua tias qhov kev nce ntxiv ntawm kev paub sawv cev dab tsi hauv txojkev ua cim thaum nws raug qhib thaum lub sijhawm kawg. Peb tab tom sim qhia tias nws sawv cev rau qhov kev loj hlob ntxiv ntawm qhov tseeb uas thaum kawg nce mus txog qhov kawg nkaus raws li nag tom qab, uas yog zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo. Raws li ib lub cim, “qhov kev nce ntxiv ntawm kev paub” raug muab rho tawm ntawm phau ntawv Daniyees, thiab nyob ntawd nws raug txheeb tias yog kev paub txog yaj saub uas sim thiab tsim kom muaj ob pawg neeg pe hawm.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Nws hais tias, Mus koj txojkev mus, Daniyee: rau qhov tej lus no raug kaw cia thiab raug muab ntim ruaj mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

Xyoo 1989 muaj ib qho “kev paub ntxiv zuj zus” raug qhib tawm uas thaum kawg yuav qhia meej tias muaj ob pawg neeg pe hawm. Ob pawg ntawd raug piav qhia nyob hauv lub ntsiab lus hais txog txoj kev uas lawv teb rau zaj xov ntawm nag lig. Cov neeg phem tsis lees paub los sis tsis txais yuav nag lig, hos cov neeg muaj tswvyim thiaj lees paub thiab txais yuav. Vim li ntawd cov neeg phem thiaj tsis pom thaum nag lig pib poob, thiab nws tau pib poob thaum cov tebchaws npau taws rau lub Cuaj Hlis 11, 2001. Peb tau hais ncaj qha rau cov thawj coj ntawm Laodicea‑yam Adventism raws li tau sawv cev hauv Ezekiel tshooj yim thiab cuaj, thiab kuj nyob hauv Yaxayas tshooj nees nkaum yim thiab. Hauv Yaxayas, cov “neeg thuam luag” tau “ua tej lus dag” ua lawv “chaw nkaum” thiab “zais” lawv tus kheej “hauv kev dag cuav.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Yog li ntawd, nej cov neeg thuam luag uas kav haiv neeg no uas nyob hauv Yeluxalees, nej cia li mloog tus Tswv txoj lus. Vim nej twb hais tias, Peb tau cog lus nrog txoj kev tuag lawm, thiab peb tau pom zoo nrog ntuj tawg; thaum txoj kev rau txim uas nyab lug hla los txog, nws yuav tsis los raug peb; rau qhov peb tau muab kev dag ua peb qhov chaw nkaum, thiab peb tau zais peb tus kheej nyob hauv kev cuav. Yaxayas 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Cov txiv neej thaum ub hauv Yeluxalees ntawm hnub kawg swb qhov kev sim ntawm “kev so thiab kev txhawb kom rov qab muaj zog” uas raug sawv cev los ntawm txoj kev kawm “kab dhau kab,” uas tso cai rau cov neeg txawj ntse kom paub txog nag lig ntawm hnub kawg, los ntawm daim duab piv txwv hauv keeb kwm ntawm nag lig hauv keeb kwm Millerite. Tus yam ntxwv cev Vajtswv lus ntawm “cov txiv neej thuam luag” uas Yaxaya hais tshwj xeeb hauv nqe ntawd, yog tej lus dag thiab tej lus cuav uas lawv tau nkaum hauv qab thiab muab ua lawv qhov chaw vov thaiv. Yog li ntawd, nyob rau hauv kev txuas nrog qhov kev sim ntawm zaj xov nag lig (kev so thiab kev txhawb kom rov qab muaj zog uas lawv tsis kam mloog), cov txiv neej thaum ub hauv Yeluxalees tau txais ib lo lus dag.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Xov txog nag lig los txog nrog ib qho kev sib cav, raws li tau sawv cev nyob rau hauv Habakkuk tshooj ob, thaum tus zov ntawd nug Vajtswv tias nws yuav tsum teb li cas rau hauv “kev sib cav” ntawm nws keeb kwm, vim lo lus “reproved” nyob rau nqe ib ntawm tshooj ob txhais tias “sib cav nrog”.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Kuv yuav sawv ntsug saum kuv qhov chaw zov, thiab yuav tsa kuv tus kheej rau saum lub yees, thiab yuav saib ntsoov kom pom tias nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum nws qhuab ntuas kuv. Habakkuk 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Cov neeg txawj ntse, thaum muaj kev sib cav txog nag lig, nthuav tawm tej qhov tseeb uas sawv cev los ntawm Miller tej nyiaj kub hniav nyiaj hniav kub, uas kuj yog tej qhov tseeb hauv paus uas cov Millerites tau txheeb qhia, tsa kom ruaj, thiab nthuav tawm. Cov qhov tseeb ntawd raug sawv cev ua Khetos, uas yog Tswv Yexus lub Pob Zeb Ruaj Khov mus ib txhis.

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

> “Cia cov uas sawv ua Vajtswv cov neeg zov saum phab ntsa Xi‑oos yog cov neeg uas pom tau tej kev phom sij ua ntej rau ntawm haiv neeg,—cov neeg uas paub cais qhov tseeb ntawm qhov yuam kev, kev ncaj ncees ntawm kev tsis ncaj ncees.

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

> “Lo lus ceeb toom twb los txog lawm: Tsis txhob pub ib yam dab tsi nkag los uas yuav rhuav los sis ua rau lub hauv paus ntawm txoj kev ntseeg uas peb tau txhim kho saum no txij thaum txoj xov los txog xyoo 1842, 1843, thiab 1844. Kuv twb nyob hauv txoj xov no, thiab txij thaum ntawd los kuv yeej tau sawv ntawm ntiajteb no xub ntiag, ncaj ncees rau txoj kev kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav muab peb txhais ko taw txav tawm ntawm lub platform uas lawv tau muab tso rau saum ntawd thaum peb niaj hnub nrhiav tus Tswv nrog kev thov Vajtswv kub siab, nrhiav kom tau txoj kev kaj. Nej puas xav tias kuv yuav tso tseg txoj kev kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum zoo ib yam li Lub Pob Zeb Ruaj Khov Mus Ib Txhis. Nws tau coj kuv kev txij thaum nws raug pub los.” Review and Herald, April 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Cov txiv neej thaum ub nthuav tawm ib txoj xov nag lig cuav uas Yaxayas sawv cev tias yog ib “lo lus dag” thiab yog ib qho cuav. Hauv Exekees tshooj yim, muaj keeb kwm uas qhia meej txog lub sijhawm uas cov txiv neej thaum ub hauv Yeluxalees tab tom pe hawm lub hnub, thiab lawv raug muab piv txawv rau cov uas txais Vajtswv lub cim foob rau hauv tshooj tom ntej. Qhov kev qias neeg thib peb (xeem neeg tiam), sawv cev rau ib txoj xov nag lig cuav, raws li sawv cev los ntawm “kev quaj rau Tammuz.” Hauv tiam thib peb ntawm Kev Ntseeg Adventist, uas pib xyoo 1919, ib “lo lus dag” raug coj los qhia txuas nrog txoj moo zoo cuav uas W. W. Prescott tau nthuav tawm rau pej xeem hauv 1919 Bible Conference. Qhov “lo lus dag” ntawd yog ib lub ntsiab lus tshwj xeeb ntawm tiam thib peb, thiab “lo lus dag” ntawd yog lub hauv paus cuav ntawm txoj xov nag lig cuav, uas sawv cev los ntawm “kev quaj rau Tammuz.”

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Nws tseem ceeb heev uas yuav tsum siv sijhawm los txheeb kom meej txog tus “dag” hauv lus faj lem, rau qhov tus “dag” yog qhov laj thawj loj uas ua rau Laodicean Adventism tsis tuaj yeem pom qhov kev nce ntxiv ntawm kev paub hauv xyoo 1989. Tus “dag” yog tias “txoj kev niaj hnub” hauv phau Daniel sawv cev rau Khetos txoj hauj lwm ua hauj sam hauv lub chaw dawb huv. Kev siv “txoj kev niaj hnub” raws lus faj lem los siv rau Khetos txoj hauj lwm hauv lub chaw dawb huv yog ib qho kev siv lus faj lem cuav thiab tsis yog, tiam sis tus “dag” tsis yog tsuas yog qhia kom paub qhov kev txheeb yuam kev ntawd uas muab “txoj kev niaj hnub” ua ib lub cim lus faj lem xwb; nws kuj sawv cev rau ib tug “dag” uas hais tias Muam White tau pom zoo nrog qhov kev siv yuam kev ntawd, thiab tom qab ntawd siv qhov kev dag ntawd los tsa kom qhov kev siv uas tsis yog ntawd los ua qhov tseeb uas twb raug tsa tseg lawm.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Qhov kev to taub raug ntawm rau nqe kawg ntawm Daniyees kaum ib, tau raug ua piv txwv los ntawm nqe peb caug mus txog peb caug rau, thiab thaum Muam White qhia txog kev ua tiav tag nrho ntawm Daniyees tshooj kaum ib, nws hais tias “tej xwm txheej zoo ib yam li cov uas tau piav tseg” hauv nqe peb caug mus txog peb caug rau “yuav rov tshwm sim dua.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Kev siv lub ntsiab txhais cuav ntawm “the daily” ua rau muaj ib lub qauv keeb kwm cuav. Keeb kwm uas raug sawv cev hauv Daniel tshooj kaum ib, nqe peb caug txog peb caug rau, suav nrog kev muab “the daily” tshem tawm mus. “The daily” yog ib qho ntawm ob yam no: yog daim ntawv siv raws li cov Millerites, los sis daim ntawv siv raws li Prescott thiab Daniells. Nyob ntawm seb xaiv daim ntawv siv twg, yuav muaj ob lub qauv keeb kwm sib txawv raug tsim tawm.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Thiab cov npab yuav sawv los txhawb nws, thiab lawv yuav ua kom lub chaw dawb huv uas yog lub chaw muaj hwj chim qias neeg, thiab yuav muab txoj kev fij xyeem niaj hnub tshem tawm mus, thiab lawv yuav tsa yam qias vuab tsuab uas ua rau kev puam tsuaj nyob ntawd. Daniel 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Raws li kev tshoov siab, zaj keeb kwm cev Vajtswv lus uas raug sawv cev hauv nqe no, thiab suav nrog nqe peb caug, thiab nqe peb caug-ob txog nqe peb caug-rau, yuav raug rov ua dua hauv nqe plaub caug txog nqe plaub caug-tsib ntawm Daniyees kaum ib.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Cov lus faj lem hauv Daniyees tshooj kaum ib twb yuav luag txog rau nws txoj kev ua tiav puv npo lawm. Feem coob ntawm keeb kwm uas twb tau muaj tshwm sim los raws li kev ua tiav ntawm cov lus faj lem no yuav rov muaj dua. Nyob hauv nqe peb caug muaj ib lub hwj chim raug hais txog uas ‘yuav chim tu siab, [Daniyees 11:30–36 quoted.]

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

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

The verse where we find “the daily,” is verse thirty-one.

Nqe uas peb pom lo lus “the daily,” yog nqe peb caug ib.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Thiab tej npab rog yuav sawv ntawm nws ib sab, thiab lawv yuav ua kom lub chaw dawb huv uas yog lub chaw muaj hwjchim qias neeg, thiab lawv yuav tshem tawm txoj kev txi niaj hnub, thiab lawv yuav tsa yam qias ntxub uas ua rau kev puam tsuaj tso tseg. Daniel 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

Cov “caj npab” hauv nqe no sawv los “nyob ntawm nws sab.” Cov “caj npab” yog ib lub hwj chim, ib yam li tus uas lawv “sawv los” pab ntawd. Nws yog cov “caj npab” hauv nqe no uas “sawv ntawm nws sab,” thiab yog cov “caj npab” uas “ua kom lub tuam tsev dawb huv uas yog lub chaw muaj zog qias neeg,” thiab cov “caj npab” uas “rhuav tshem txoj kev txi niaj hnub,” thiab kuj yog cov “caj npab” uas “tsa qhov qias neeg uas ua kom puam tsuaj.” Hauv Tshwmsim tshooj kaum peb, tus zaj, uas yog Loos pe hawm dab mlom, muab peb yam rau lub hwj chim papacy.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Thiab tus tsiaj qus uas kuv pom zoo li ib tug tsov txaij; thiab nws ob txhais ko taw zoo li ob txhais ko taw ntawm ib tug dais, thiab nws lub qhov ncauj zoo li lub qhov ncauj ntawm ib tug tsov ntxhuav; thiab tus zaj muab nws lub hwj chim, thiab nws lub zwm txwv, thiab txoj cai loj rau nws. Tshwmsim 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Tus tsiaj qus uas zoo li tsov txaij ntawd, Sister White qhia meej tias yog txoj kev kav papacy, thiab hauv tshooj kaum ob Sister White qhia meej tias tus zaj ntawd yog ob qho tib si Xatas, thiab kuj yog Loos pagan thiab.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Yog li ntawd, txawm hais tias tus zaj, nyob hauv lub ntsiab tseem ceeb, sawv cev rau Xatas, los nws kuj yog, nyob hauv lub ntsiab thib ob, ib lub cim ntawm Loos uas pe dab mlom.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Hauv nqe ob ntawm Tshwmsim tshooj kaum peb, Loos pagan tau muab nws lub hwj chim tub rog, nws cov “caj npab”, rau txoj kev ua thawj kav ntawm tus pope, pib nrog Clovis vaj ntxwv ntawm cov Franks (Fabkis), rau xyoo 496. Loos pagan tau muab nws lub zwm txwv ntawm txoj cai kav rau Loos papal rau xyoo 330, thaum huab tais Constantine tso lub nroog Loos tseg thiab txav lub peev ntawm Loos nom huab tais mus rau lub nroog Constantinople. Loos pagan tau muab txoj cai tswj hwm pej xeem rau txoj kev ua thawj kav ntawm tus pope rau xyoo 533, thaum Justinian tshaj tawm ib tsab cai lees tias txoj kev ua thawj kav ntawm tus pope yog lub taub hau ntawm txhua pawg ntseeg, thiab yog tus kho cov neeg yuam kev hauv kev ntseeg.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Hauv nqe peb caug ib, cov “caj npab” uas sawv tsees ntawd yog cov tub rog ntawm Loos pagan, uas tau sawv tsees txhawb nqa lub hwj chim papacy pib nrog Clovis hauv xyoo 496. Vim txoj haujlwm no, papacy thiaj hu Fabkis tias yog “tus thawj yug ntawm lub Koom Txoos Kas Tos Liv,” thiab qee zaus tias yog “tus ntxhais hlob tshaj ntawm lub Koom Txoos Kas Tos Liv.” Hauv nqe peb caug ib, tom qab Constantine tau tshaj ib txoj cai hnub Sunday hauv xyoo 321, ces mam txav lub peev ntawm lub nroog Loos mus rau lub nroog Constantinople hauv xyoo 330, lub teb chaws vaj ntxwv uas yav tas los yeej tsis txawj swb ntawd pib tawg ua luaj, raws li thawj plaub lub hwj chim Raj Xyu ntawm Tshwmsim tshooj yim tau pib ib qho kev ua rog txuas mus tsis tseg tawm tsam lub teb chaws Loos. Qhov tseem ceeb ntawm cov kev tawm tsam uas cov Barbarians thiab Genseric tau ua ntawd yog tsom ncaj rau lub nroog Loos, uas ua ntej xyoo 330 tau yog “lub chaw dawb huv ntawm lub zog” rau lub teb chaws Loos. Txij xyoo 330 mus ntxiv, kev ua rog ntawm cov barbarians uas tuaj txeeb teb chaws yuav tsum “ua kom lub chaw dawb huv ntawm lub zog qias,” mus txog thaum cov “caj npab” ntawm Loos pagan yuav sawv tsees txhawb lub papacy, pib hauv xyoo 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Tsis yog tias Loos tej kev ntseeg cuav xwb thiaj tau muab peb yam rau lub hwj chim papal, los ntawm kev pub rau nws lub hwj chim tub rog, txoj cai tswj pej xeem, thiab lub zwm txwv ntawm lub nroog Loos, tiam sis nws kuj tau tshem peb tug kub rau papal Loos thiab.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Kuv ntsia ntsoov tej kub, thiab saib seb, muaj dua ib lub kub me sawv tuaj hauv lawv nruab nrab; ua ntej nws muaj peb lub kub thawj raug muab rho tawm nrog rau cag: thiab saib seb, hauv lub kub no muaj ob lub qhov muag zoo li tibneeg lub qhov muag, thiab muaj ib lub qhov ncauj hais tej lus loj kawg. Daniel 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Peb peb kub uas yuav tsum raug “rho tawm” hauv Daniyees tshooj xya sawv cev rau peb lub hwj chim loj uas tab tom tawm tsam kev sawv los ntawm txoj kev muaj hwj chim ntawm papacy. Lub xeem ntawm peb lub kub ntawd raug tshem tawm thaum cov Goths raug ntiab tawm hauv lub nroog Loos xyoo 538. Lawv raug ntiab tawm hauv lub nroog los ntawm cov “caj npab” ntawm Loos pagan, rau qhov cov “caj npab” ntawd yuav tsum tsa papacy (qhov qias vuab tsuab uas ua rau kev puam tsuaj) rau saum lub zwm txwv ntawm lub ntiaj teb uas neeg paub nyob rau lub sijhawm ntawd, hauv xyoo 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Nqe peb caug ib ntawm Daniyees kaum ib, qhia plaub yam uas “caj npab” (Loos teev dab mlom) yuav tsum ua. Lawv yuav tsum “sawv ntsug” txhawb pab rau txoj hauj lwm ntawm tus vajntxwv pov thawj, ib yam li lawv tau ua nyob rau xyoo 496. Lawv yuav tsum ua kom “lub chaw dawb huv uas yog lub chaw muaj hwjchim” qias tuaj, raws li tau sawv cev los ntawm tej kev sib ntaus sib tua tub rog uas tau ua nyob rau saum lub nroog Loos tau kwv yees li ob puas xyoo. Lawv yuav tsum “tsa” txoj hauj lwm ntawm tus vajntxwv pov thawj rau saum lub zwm txwv ntawm lub ntiajteb nyob rau xyoo 538, thiab lawv kuj yuav tsum “tshem tawm qhov niaj hnub.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Lo lus Henplais uas tau txhais ua “tshem tawm” hauv nqe ntawd (sur), txhais tias “rho tawm.” Txog xyoo 508, txoj kev tawm tsam ntawm kev teev dab mlom uas muaj nyob hauv lub tebchaws Loos, uas tau ua haujlwm los txwv tsis pub txoj kev sawv los ntawm txoj cai kav hwm txiv plig mus txog rau hauv hwjchim, twb raug coj los nyob hauv kev quab yuam kom mloog lus tag nrho lossis raug tshem tawm lawm.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Kev txheeb xyuas “qhov niaj hnub,” ua Khetos txoj hauj lwm teev ntuj hauv lub tuam tsev ceeb tsheej, yog ib qho kev siv tsis raug; tiam sis txoj hauj lwm tiag tiag uas tau ua tiav nyob hauv keeb kwm Laodicean Adventist uas txheeb xyuas qhov kev siv tsis raug ntawd ua qhov tseeb, yog raug tsa raws ib qho “lus dag” tshwj xeeb uas tau ua tiav nyob hauv tiam thib peb ntawm Adventism. Niam Tsev Dawb txoj kev taw qhia tias keeb kwm ntawm nqe peb caug mus txog peb caug rau yuav rov muaj dua nyob hauv qhov kev ua tiav kawg ntawm Daniel kaum ib, tau ua rau “cov neeg thuam thuam” uas kav Yeluxalees tsis muaj peev xwm muab ib qho kev txhais rau nqe peb caug ib yam tsis yog tib lub sijhawm tsis lees txais tus Ntsuj Plig ntawm Kev Yaj Saub.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

Cov “neeg thuam” qhia tias lub hwjchim papacy tau tshem txoj kev to taub tseeb txog Khetos txoj haujlwm ua hauj lwm hauv lub tuam tsev dawb huv, los ntawm kev coj los siv pawg misa papal, uas yog ib qho cuav ntawm Khetos txoj haujlwm hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej. Yog hais tias qhov no yog lub ntsiab lus tiag tiag ntawm “txhua hnub,” ces cov “caj npab” uas sawv los hauv nqe peb caug ib yuav yog lub hwjchim papacy, vim txoj kev txhim kho lus ntawm nqe ntawd yuam kom “cov caj npab” yog lub hwjchim uas tshem tawm “txhua hnub.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Kom txhawb nqa lawv lub tais dab neeg cuav, lawv sib cav tias lub hwjchim papacy (caj npab) tau ua kom Yexus lub chaw dawb huv saum ntuj raug qias. Lo lus Henplais uas txhais ua “lub chaw dawb huv (miqdash) ntawm lub zog” yog ib lub chaw dawb huv cuav teev dab lossis yog Vajtswv lub chaw dawb huv. Yog Daniyees xav hais tias Vajtswv lub chaw dawb huv yuav raug papacy ua kom qias, nws yuav tau siv lo lus Henplais “qodesh”, uas tsuas yog sawv cev tau rau Vajtswv lub chaw dawb huv xwb. Yog li ntawd, nyob qhovtwg hauv phau Vajlugkub lossis hauv Ntsuj Plig Tshwm Sim muaj sau tseg tias lub chaw dawb huv saum ntuj puas tau, lossis yav tom ntej puas yuav raug, papacy ua kom qias?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Muaj tseeb tiag, tej kev txhaum ntawm cov Khixatia raug sau tseg rau hauv tej phau ntawv ntawm lub chaw dawb huv saum ntuj ceeb tsheej, tiam sis qhov kev sawv cev ntawd tsis txhais hais tias Vajtswv lub chaw dawb huv tau raug ua qias. Kev ntxuav lub chaw dawb huv sawv cev rau kev ntxuav tej phau ntawv teev tseg uas nyob hauv lub chaw dawb huv ntawd. Tsis tas li ntawd, lub hwj chim papal yeej tsis tau yog Khixatia li, yog li ntawd nws yeej tsis tau raug sau nkag rau hauv tej phau ntawv ntawm txoj kev txiav txim tshawb xyuas. Tib txoj kev txiav txim uas raug txheeb rau papacy yog Vajtswv txoj kev txiav txim ua tiav hauv Nws txoj kev chim.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

Cov “npab teg” kuj yuav tsum “tsa tus kev qias vuab tsuab uas ua rau kev puam tsuaj,” uas yuav yog lub hwj chim twg? Lub hwj chim twg uas txoj kev kav ntawm tus pope tsa? Thiab yog lub hwj chim twg, nyob rau qhov qhib kiag ntawm nqe peb caug-ib, uas txoj kev kav ntawm tus pope sawv los txhawb?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Cov neeg tsis muaj kev kawm hauv Laodicean Adventism uas tau tso lawv txoj sia nyob mus ib txhis rau hauv tes ntawm cov neeg uas twb raug txheeb xyuas lawm tias tsis muaj peev xwm nyeem phau ntawv uas raug muab khi ntawd, tej zaum yuav txaus siab kom lawv tej pob ntseg uas xav hnov tej lus ua kom zoo siab raug nplig los ntawm hom kev siv Vajlugkub uas raug ua kom qias neeg li ntawd; tiam sis qhov uas tseem tsis tsim nyog dua yog kev sim coj zaj keeb kwm uas lawv yuav tsum txheeb kom txhawb lawv txoj kev yuam kev, los muab haum raws nrog rau rau nqe kawg ntawm Daniel kaum ib.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Hauv keeb kwm uas coj mus txog rau thaum Soviet Union poob ntais, uas yuav muab qhia tau tias raug sawv cev ua tus Vajntxwv ntawm Qab Teb hauv Daniyee kaum ib nqe plaub caug, lub zog tub rog ntawm Tebchaws Meskas tau sawv los txhawb pab rau papacy, thaum Ronald Reagan tau tsim ib txoj kev koom tes zais nrog tus antichrist ntawm Vajlugkub tej lus faj lem. Thaum ua li ntawd, nws tau qhia tias txhua txoj kev tawm tsam ntawm Protestant tawm tsam kev sawv los ntawm papacy twb raug tswj kom nqig lawm hauv Tebchaws Meskas, raws li tus qauv qhia los ntawm kev tshem tawm txoj kev tawm tsam ntawm paganism hauv xyoo 508. Tus Vajntxwv ntawm Qaum Teb (papacy) hauv nqe lus ntawd xub cheb rhuav Soviet Union mus hauv xyoo 1989, thiab nws tau ua li ntawd hauv kev koom tes nrog “tsheb nees” thiab “cov neeg caij nees,” uas sawv cev rau lub zog tub rog ntawm Tebchaws Meskas, thiab kuj nrog rau lub zog nyiaj txiag ntawm Tebchaws Meskas raws li sawv cev los ntawm “nkoj.”

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Tebchaws Meskas yog “caj npab” uas sawv los txhawb tus papacy. Protestantism raug muab tshem tawm, ib yam li kev tawm tsam ntawm paganism raug kov yeej thiab nqis tes tswj tau los txog rau xyoo 508. Hauv nqe plaub caug ib, Tebchaws Meskas yuav raug tus papacy kov yeej, thiab Txoj Cai Lij Choj ntawm Tebchaws Meskas, uas yog “lub chaw dawb huv ntawm lub zog” ntawm Tebchaws Meskas, yuav raug rhuav pov tseg thaum Tebchaws Meskas tsa Vajntxwv ntawm Sab Qaum Teb (tus papacy) rau saum lub zwm txwv ntawm lub ntiajteb, ib yam li pagan Rome tau ua nyob rau xyoo 538. Yog koj tab tom nyeem cov ntawv hauv lub website no, ces koj yuav download tau phau ntawv xov xwm The Time of the End, thiab nyeem tau ib qho kev nthuav qhia uas ntxaws dua txog rau rau nqe kawg ntawm Daniel kaum ib, tiam sis tam sim no peb tsuas yog tab tom txheeb xyuas tias kev txhais “the daily” tias yog Khetos tes haujlwm ua pov thawj hauv lub chaw dawb huv yog ib qho kev siv lub cim yuam kev. Peb tab tom ua li no kom qhia tau tias qhov kev siv yuam kev ntawd raug coj los rau saum Laodicean Adventism los ntawm ib qho kev dag uas tau npaj tseg muaj hom phiaj.

We will continue to consider the prophetic lie in the next article.

Peb yuav txuas ntxiv xav txog zaj lus dag yaj saub ntawd hauv tsab ntawv tom ntej.

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

> “Peb tsis muaj sijhawm yuav poob lawm. Tej caij nyuaj ntxhov siab nyob ntawm peb xub ntiag. Lub ntiajteb raug ntxias thiab kub ntxhov los ntawm tus ntsuj plig ntawm kev ua rog. Tsis ntev no tej xwm txheej ntawm kev txom nyem uas tau hais tseg hauv tej lus faj lem yuav tshwm sim. Zaj lus faj lem hauv Daniyee tshooj kaum ib twb yuav luag txog rau qhov ua tiav tag lawm. Feem coob ntawm tej keeb kwm uas twb tau tshwm sim los ua tiav zaj lus faj lem no yuav rov muaj dua.”

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. 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 11:30–36.

> “Hauv nqe peb caug muaj hais txog ib lub hwjchim uas ‘yuav raug kev nyuaj siab, thiab rov qab mus, thiab muaj kev chim siab tawm tsam rau txoj kev coglus dawb huv; nws yuav ua li ntawd; nws tseem yuav rov qab mus, thiab muaj kev to taub nrog cov uas tso tseg txoj kev coglus dawb huv. Thiab tej tub rog yuav sawv ntawm nws sab, thiab lawv yuav ua kom lub chaw dawb huv uas muaj zog qias tuaj, thiab yuav tshem txoj kev txi niaj hnub, thiab lawv yuav tsa yam qias neeg uas ua kom puam tsuaj. Thiab cov uas ua phem tawm tsam txoj kev coglus, nws yuav ua kom lawv poob qias los ntawm cov lus ntxias qhuas; tiam sis haiv neeg uas paub lawv tus Vajtswv yuav muaj zog, thiab yuav ua tej haujlwm loj. Thiab cov uas muaj kev to taub nyob hauv haiv neeg yuav qhuab qhia coob leej; los lawv yuav poob los ntawm ntaj, thiab los ntawm hluav taws, los ntawm kev poob cev qhev, thiab los ntawm kev raug txeeb, tau ntau hnub. Nim no thaum lawv poob lawm, lawv yuav tau kev pab me ntsis; tiam sis coob leej yuav los koom nrog lawv los ntawm cov lus ntxias qhuas. Thiab qee leej ntawm cov uas muaj kev to taub yuav poob, kom sim lawv, thiab ntxuav lawv kom huv, thiab ua kom lawv dawb, mus txog rau lub sijhawm kawg: vim qhov no tseem yog rau ib lub sijhawm uas twb teem cia lawm. 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 txawv kawg tawm tsam tus Vajtswv ntawm cov vajtswv, thiab yuav vam meej mus txog thaum txoj kev chim siab tiav lawm: rau qhov yam uas twb txiav txim cia lawm yuav tsum muaj tiav.’ Daniel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Cov xwm txheej zoo ib yam li cov uas tau piav nyob hauv tej lo lus no yuav muaj tshwm sim. Peb pom tej pov thawj tias Xatas tab tom ceev nrooj los tuav tswj tibneeg lub siab uas tsis muaj kev ntshai Vajtswv nyob ntawm lawv xub ntiag. Cia sawvdaws nyeem thiab nkag siab tej lus faj lem hauv phau ntawv no, rau qhov tam sim no peb tab tom nkag mus rau lub sijhawm ntawm txoj kev txom nyem uas tau hais tseg hais tias:

> “‘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, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 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.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Thiab lub sijhawm ntawd Mi-kha-ee yuav sawv tsees, tus thawj loj uas sawv cev rau cov me nyuam ntawm koj haiv neeg: thiab yuav muaj ib lub sijhawm ntawm kev txom nyem, uas tsis tau muaj dua li ntawd txij thaum muaj ib haiv neeg mus txog rau lub sijhawm ntawd: thiab lub sijhawm ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas yuav pom muaj npe sau tseg hauv phau ntawv. Thiab coob leej ntawm cov uas tsaug zog hauv hmoov av ntawm lub ntiaj teb yuav sawv los, ib txhia mus rau txoj sia nyob mus ib txhis, thiab ib txhia mus rau kev txaj muag thiab kev raug saib tsis taus nyob mus ib txhis. Thiab cov uas muaj tswvyim yuav ci ntsa iab zoo li qhov ci ntawm lub ntuj; thiab cov uas coj coob leej mus rau txoj kev ncaj ncees yuav zoo li cov hnub qub mus ib txhis tsis kawg. Tiamsis koj, Au Daniyees, cia li kaw tej lus no cia, thiab muab phau ntawv no khi cia kom txog rau lub sijhawm kawg: coob leej yuav khiav mus los, thiab kev paub yuav muaj ntau ntxiv.’ Daniyees 12:1–4.” Manuscript Releases, number 13, 394.

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