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# The Book of Daniel - Number Fifty-Four

Phau Ntawv Daniel - Zauv Tsib Caug Plaub

Unveiling the Last Days: Daniel’s Quest for Understanding

Qhib Cov Hnub Kawg Qhia Tshwm: Daniyees Txoj Kev Nrhiav Kev To Taub

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Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Peb tau xaus ib tsab xov xwm tsis ntev los no nrog ib nqe lus los ntawm Prophets and Kings, qhov uas Muam White tau qhia tias Daniyee tab tom nrhiav “kom to taub txog qhov kev sib raug zoo uas xya caum xyoo ntawm txoj kev poob cev qhev, raws li tau raug qhia ua ntej los ntawm Yelemiya, muaj rau ob txhiab peb puas xyoo uas hauv yog toog nws tau hnov tus qhua saum ntuj ceeb tsheej tshaj tawm tias yuav dhau mus ua ntej yuav muaj kev ntxuav Vajtswv lub chaw dawb huv.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Los ntawm ib txoj kev yog toog pom ntxiv, muaj ib qho kaj ntxiv raug muab rau saum tej xwm txheej yav tom ntej; thiab yog thaum kawg ntawm txoj kev yog toog pom no uas Daniyee hnov tias ‘ib tug neeg dawb huv hais lus, thiab muaj dua ib tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas hais lus tias, Lub zeem muag yuav kav ntev npaum li cas?’ Daniyee 8:13. Lo lus teb uas raug muab, ‘Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv’ (nqe 14), ua rau nws ntxhov siab heev. Nws mob siab nrhiav qhov txhais ntawm txoj kev yog toog pom ntawd. Nws tsis to taub txog txoj kev sib raug zoo ntawm xya caum xyoo uas raug coj mus nyob txim, raws li Yelemis tau cev lus faj lem tseg, nrog ob txhiab peb puas xyoo uas hauv yog toog pom nws hnov tus qhua saum ntuj ceeb tsheej tshaj tawm tias yuav tsum dhau mus ua ntej Vajtswv lub chaw dawb huv yuav raug ntxuav kom huv. Tus timtswv Khabli-ee muab ib feem ntawm qhov txhais rau nws; los thaum tus yaj saub hnov tej lus hais tias, ‘Lub zeem muag ntawd … yuav yog rau ntau hnub tom ntej no,’ nws txawm qaug zog ntog lawm. ‘Kuv, Daniyee, qaug zog,’ nws sau tseg txog yam nws tau ntsib, ‘thiab mob tau ob peb hnub; tom qab ntawd kuv sawv tsees, thiab ua vajntxwv tes haujlwm; thiab kuv xav tsis thoob txog lub zeem muag ntawd, tiam sis tsis muaj leejtwg to taub li.’ Nqe 26, 27.” Prophets and Kings, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Cov neeg Millerites yeej tsis tau los txog rau ib txoj kev to taub tiav nrho txog txoj xov hauv paus uas lawv tau tshaj tawm. Thaum lub sij hawm los txog uas tus Tsov Ntxhuav ntawm xeem Yudas nrhiav yuav muab lus qhia ntxiv txog “xya lub sijhawm,” lawv thiaj hloov mus rau hauv txoj kev paub ntawm Laodicea, thiab xya xyoo tom qab ntawd lawv tsis lees yuav qhov kaj ntawm “xya lub sijhawm” kiag li. Lawv yeej tsis tau pom txoj kev sib raug zoo puv npo ntawm xya caum xyoo thiab ob txhiab peb puas xyoo, uas Daniyee tau mob siab nrhiav kom to taub. Daniyee sawv cev rau Vajtswv haiv neeg ntawm hnub kawg.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Lub tebchaws uas tau txaus siab rau nws tej hnub Xanpataus yog ib feem ntawm txoj kev cog lus uas tau muab rau cov Yixayee thaum ub, uas muaj nrog rau txoj kev kaj ntawm kev cia lub tebchaws tau so txhua xya xyoo. Txoj kev cog lus ntawd muaj nrog rau lub voj voog ntawm xya xyoo rov ua dua xya zaug. Nws muaj nrog rau kev tso dim thiab kev muab vaj tse rov qab, nrog rau qhev, thaum xaus ntawm xya lub voj voog ntawm xya xyoo (plaub caug cuaj xyoo) nyob rau hauv kev ua koob tsheej uas hu ua jubilee. Cov Yudais tsis mloog lus rau cov ntsiab cai ntawm txoj kev cog lus ntawd, thiab 2 Vaj Keeb Kwm qhia tias xya caum xyoo ntawm kev poob cev qhev, uas tus yaj saub Yelemis tau hais tseg, sawv cev rau plaub puas cuaj caum xyoo ntawm kev ntxeev siab uas tau muaj ua ntej ntawd. Hauv plaub puas cuaj caum xyoo, yog tias cov Yixayee thaum ub tau mloog raws li tej lus qhia hauv txoj kev cog lus raws li tau teev tseg hauv Leviticus nees nkaum tsib, yuav muaj tag nrho xya caum ntawm cov xyoo ntawd uas lub tebchaws tau so. Ib xyoos raws li Vajlugkub yog peb puas rau caum hnub, thiab peb puas rau caum hnub muab xya npaug (“xya zaug”) ces sib npaug rau ob txhiab tsib puas nees nkaum hnub.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Xya caum xyoo no txuas ruaj nrees kiag li nrog txoj kev uas thaj av tau so, uas kuj txuas ruaj nrees kiag li nrog “xya lub sij hawm.” Daniel tab tom nrhiav kom “to taub txog qhov kev sib raug zoo” ntawm “kev poob cev qhev xya caum xyoo,” “rau ob txhiab peb puas xyoo” “ua ntej qhov kev ntxuav Vajtswv lub chaw dawb huv.” Vim li ntawd nws thiaj tab tom nrhiav kom to taub txog qhov kev sib raug zoo ntawm lub zeem muag “chazon” thiab lub zeem muag “mareh.” Tsis muaj peev xwm yuav to taub tau txoj kev sib raug zoo ntawd, yog tsis lees paub txog txoj kev so ntawm thaj av hauv Levi Tej Kevcai nees nkaum tsib thiab nees nkaum rau, nrog rau txoj kev poob cev qhev xya caum xyoo uas Yelemis tau hais txog. Yog koj tsis ntseeg tias “xya lub sij hawm” sawv cev rau ib lub sij hawm cev Vajtswv lus uas ntev ob txhiab tsib puas nees nkaum xyoo, koj tshem koj tus kheej tawm ntawm cov uas Daniel sawv cev rau hauv hnub kawg. Cov Millerites ntseeg tias “xya lub sij hawm” yog ib zaj lus faj lem txog sij hawm, tiam sis Adventism nim no tsis ntseeg li lawm.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniyees, ib yam li txhua tus yaj saub, yog tus sawv cev txog Vajtswv haiv neeg thaum kawg ntawm lub ntiaj teb no, thiab Muam White tej lus hais txog nws txoj kev ntshaw kom nkag siab txog qhov kev sib raug zoo ntawm xya caum xyoo (cov “xya lub sijhawm”) thiab ob txhiab peb puas xyoo, sawv cev txog qhov kev ntshaw uas Vajtswv haiv neeg nyob rau hnub kawg yuav tsum muaj. Raws li twb tau hais lawm hauv cov tshooj lus ua ntej, tsis muaj ib qho tseeb twg uas raug sawv cev rau saum daim chart xyoo 1843 thiab 1850, uas tsis raug txhawb ncaj qha (dua thiab dua) hauv Muam White tej ntawv sau.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Cov hniav nyiaj hniav kub ntawm Miller yuav ci ntsa iab kaum npaug ntxiv nyob rau hauv Txoj Kev Quaj Thaum Ib Tag Hmo ntawm cov hnub kawg, thiab los ntawm qhov ntawd, cov hniav nyiaj hniav kub ntawd sawv cev rau txoj kev sim siab kawg rau cov nkauj xwb ntawm Adventism. Cov hniav nyiaj hniav kub ntawd yog cov tseeb hauv paus uas sawv cev rau saum tej txiag ntawm Habakkuk, thiab yog cov hniav nyiaj hniav kub hauv lub thawv uas tau muab tso rau saum ib lub rooj nyob hauv nruab nrab ntawm Miller chav. Txoj kev sim siab hauv paus ntawd yog txoj kev sim siab kawg, tab sis tib yam li ntawd thiab, yog txoj cai muaj hwjchim ntawm Ntsuj Plig Qhia Yav Tom Ntej. Kev tsis lees txais cov tseeb hauv paus, uas raug ua piv txwv ua cov hniav nyiaj hniav kub hauv Miller zaj npau suav, yog tib lub sijhawm tsis lees txais Ntsuj Plig Qhia Yav Tom Ntej.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> “Qhov kev dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig poob nws txoj hauj lwm. ‘Qhov chaw uas tsis muaj yog toog, haiv neeg yuav piam mus’ (Paj Lug 29:18). Xatas yuav ua hauj lwm nrog kev txawj ntse dag ntxias, ua ntau yam thiab los ntawm ntau hom cuab tam, kom ua rau Vajtswv cov neeg seem poob kev ntseeg siab rau zaj lus tim khawv tseeb. Nws yuav coj yog toog cuav los ntxias kom yuam kev, thiab yuav muab yam cuav tov nrog yam tseeb, kom neeg ntxub heev txog ntais lawv yuav saib txhua yam uas ris lub npe yog toog ua ib hom kev vwm kev ntseeg; tiam sis cov ntsuj plig ncaj ncees, vim lawv muab yam cuav thiab yam tseeb los sib piv, yuav muaj peev xwm cais paub qhov txawv ntawm ob yam ntawd.” Selected Messages, volume 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Tam sim no tab tom hais txog qhov kev nce ntxiv ntawm kev paub uas tau tshwm sim nyob hauv keeb kwm ntawm cov Millerites txij xyoo 1798 mus txog rau 1844, tiam sis peb tab tom txheeb xyuas tias txawm yog cov Millerites yeej raug hauv lawv cov kev siv yaj saub los xij, lawv tseem raug txwv los ntawm keeb kwm uas lawv raug tsa sawv los nyob hauv. Tam sim no peb nyob hauv hnub kawg, thiab nyob hauv tiam kawg nkaus (tiam plaub) ntawm Adventism. Nyob rau lub sijhawm no, Adventism twb raug qhia thiab txhaj ntsig tob heev nrog tej kev lig kev cai thiab tej kab ke (tej pov haum cuav) mus txog rau qhov uas nws twb tsis paub lawm tias tej qhov tseeb uas yog lub hauv paus yog dab tsi. Kev tsis paub tias tej qhov tseeb ntawd yog dab tsi txwv Adventism tsis pub nkag siab txog qhov tseem ceeb ntawm tej qhov tseeb ntawd, thiab ua rau tej lus txib uas rov hais dua kom tiv thaiv thiab khaws cia tej qhov tseeb ntawd poob mus ua yam tsis muaj qab hau.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Ua ntej peb yuav mus tob ntxiv rau hauv Gabriel txoj kev txhais txog zaj yog toog ntawm tus dej Ulai, peb yuav xub hais txog ob peb lub ntsiab lus uas muaj feem xyuam nrog cov tseeb hauv paus thiab txoj cai muaj hwj chim ntawm Ntsuj Plig ntawm Kev Yaj Saub. Cov kws txawj kev ntseeg niaj hnub no sib cav hais tias nqe lus hauv qab no qhia meej tias txoj lus faj lem ntev tshaj plaws hauv Vajlugkub yog ob txhiab peb puas xyoo.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> Kev paub uas cov thwjtim tau muaj thaum lawv tshaj tawm txog “txoj moo zoo ntawm lub nceeg vaj” rau thaum Tswv Yexus los thawj zaug, kuj muaj ib qho uas phim raws li ntawd hauv kev paub ntawm cov uas tshaj tawm txoj xov txog Nws txoj kev los zaum ob. Ib yam li cov thwjtim tau tawm mus tshaj tawm tias, “Lub sij hawm twb tiav lawm, Vajtswv lub nceeg vaj twb los ze lawm,” Miller thiab nws cov npoj yaig kuj tshaj tawm tias lub caij nyoog cev Vajtswv lus uas ntev tshaj plaws thiab yog lub caij kawg uas tau muab qhia tawm hauv phau Vajlugkub twb yuav xaus lawm, tias txoj kev txiav txim twb los ze lawm, thiab tias lub nceeg vaj uas nyob mus ib txhis twb yuav raug coj los qhib tawm. Cov thwjtim txoj kev tshaj tawm hais txog lub sij hawm ntawd yog raws li xya caum lub lis piam hauv Daniyees 9. Txoj xov uas Miller thiab nws cov npoj yaig tau muab tshaj tawm yog tshaj tawm txog qhov xaus ntawm ob txhiab peb puas hnub hauv Daniyees 8:14, uas xya caum lub lis piam yog ib feem ntawm ntawd. Txoj kev tshaj tawm ntawm ob tog ntawd puav leej raug tsa rau saum kev tiav raws ntawm ib feem sib txawv ntawm tib lub caij nyoog cev Vajtswv lus loj ntawd.

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “Zoo li cov thwjtim thawj zaug, William Miller thiab nws cov phoojywg kuj tsis tau to taub tag nrho qhov tseem ceeb ntawm txoj xov uas lawv nqa los. Cov kev yuam kev uas twb raug tsa ruaj khov ntev los lawm hauv pawg ntseeg tau txwv tsis pub lawv mus txog qhov kev txhais kom raug ntawm ib lub ntsiab lus tseem ceeb hauv tej lus faj lem. Yog li ntawd, txawm yog lawv tau tshaj tawm txoj xov uas Vajtswv tau muab cob rau lawv kom xa rau ntiajteb no lawm los, los ntawm qhov uas lawv to taub yuam kev txog nws lub ntsiab, lawv thiaj raug kev chim siab.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Nqe ntawd hais tias, “Miller thiab nws cov phoojywg tau tshaj tawm tias lub sijhawm cev Vajtswv lus uas ntev tshaj plaws thiab yog qhov kawg nkaus uas raug muab nthuav tawm hauv phau Vajlugkub twb yuav txog sijhawm xaus lawm,” thiab cov kws txawj ntse txog kev ntseeg thov hais tias lub sijhawm cev Vajtswv lus uas ntev tshaj plaws thiab yog qhov kawg nkaus ntawd yog ob txhiab peb puas xyoo. Lawv tseem hais ntxiv tias qhov no yog yam Uas Muam White tab tom txheeb qhia hauv nqe ntawd, rau qhov, raws li lawv hais, nws tab tom hais ncaj qha txog lub sijhawm ob txhiab peb puas xyoo. Lawv dig muag rau txhua txoj kev sib raug zoo ntawm xya caum xyoo thiab lub sijhawm ob txhiab peb puas xyoo. Lawv dig muag rau qhov kaj uas Daniyees tab tom nrhiav kom to taub.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White yog ib tug Millerite, thiab nws paub cov lus uas tau muab tso rau saum daim pioneer chart xyoo 1843, thiab saum daim pioneer chart xyoo 1850 uas F. D. Nichols tau luam tawm. Daim chart xyoo 1850, uas Nichols tau tsim, raug npaj nyob hauv Nichol lub tsev rau lub sijhawm uas James thiab Ellen White tab tom nyob nrog Nichols. Lub sij hawm yaj saub uas ntev tshaj plaws hauv phau Vajlugkub, uas tau sawv cev rau saum ob daim chart ntawd, tsis yog ob txhiab peb puas xyoo, tiam sis yog “xya lub sij hawm,” hauv Leviticus nees nkaum rau.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Kev hais tias nqe lus dhau los ntawd yog ib qho kev qhia tshwm sim uas qhia meej tias ob txhiab peb puas xyoo yog lub sijhawm yaj saub uas ntev tshaj plaws thiab yog lub sijhawm kawg, ces yog ua kom Muam White cov ntawv sau sib cav rau lawv tus kheej. Yog nws ntseeg raws li cov kws tshawb vajlugkub hais txog nqe lus ntawd, ces thaum nws pom zoo rau cov daim duab qhia uas txhawb nqa “xya lub sij hawm,” qhov ntawd txhais li cas?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Kuv tau pom tias daim ntawv qhia xyoo 1843 ntawd raug Vajtswv txhais tes coj, thiab tias nws yuav tsum tsis txhob raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua li ntawd; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Cov neeg uas xav txhawb nqa lawv tej kab ke qub thiab tej dab neeg cuav tej zaum yuav sib cav tias, nyob rau daim chart xyoo 1843, tus Tswv tau tuav Nws txhais tes npog qhov yuam kev ntawm “xya sijhawm,” mus txog thaum Nws thim Nws txhais tes tawm thaum ib hnub tom qab. Qhov teeb meem ntawm lo lus xav ntawd yog tias Muam White tau qhia meej txog thaum tus Tswv thim Nws txhais tes tawm ntawm cov lej; Nws txhais tes twb raug thim tawm lawm ua ntej Lub Kaum Hli 22, 1844, tam sim tom qab thawj zaug kev poob siab. Hauv nws zaj lus tim khawv txog qhov xwm txheej ntawd, nws tau qhia meej txog qhov yuam kev uas raug kho kom raug, thiab pom tseeb tias qhov yuam kev ntawd tsis yog “xya sijhawm.”

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Cov neeg ncaj ncees thiab ruaj siab ntawd, uas raug kev poob siab, uas tsis tuaj yeem to taub tias vim li cas lawv tus Tswv ho tsis los, tsis raug tso cia nyob hauv qhov tsaus ntuj. Dua ib zaug ntxiv lawv raug coj mus rau lawv tej Phau Vajlugkub kom tshawb nrhiav cov caij nyoog cev lus faj lem. Tes ntawm tus Tswv raug muab tshem tawm ntawm cov lej, thiab qhov yuam kev raug piav meej. Lawv pom tias cov caij nyoog cev lus faj lem ncav mus txog xyoo 1844, thiab tias tib cov pov thawj uas lawv tau nthuav tawm los qhia tias cov caij nyoog cev lus faj lem xaus rau xyoo 1843, yog cov uas ua pov thawj tias lawv yuav xaus rau xyoo 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Thaum tus Tswv txhais tes “tau raug tshem tawm ntawm cov duab cim, thiab tau piav qhia txog qhov kev yuam kev lawm,” ces lawv thiaj li pom “tias tib cov pov thawj uas lawv tau nthuav tawm los qhia tias cov sijhawm cev Vajtswv lus twb kaw rau xyoo 1843, yeej ua pov thawj tias cov ntawd yuav xaus rau xyoo 1844.” Cov sijhawm cev Vajtswv lus uas thaum xub thawj tau xav tias yuav xaus rau xyoo 1843, raug sawv cev rau saum daim ntawv qhia xyoo 1843, uas yog daim ntawv qhia uas txhua tus ntawm peb puas tus xibhwb Millerite tau siv. Cov sijhawm cev Vajtswv lus uas raug sawv cev rau saum daim ntawv qhia ntawd thiab uas xaus rau xyoo 1843, yog ob txhiab peb puas xyoo hauv Daniel tshooj yim nqe kaum plaub, ob txhiab tsib puas nees nkaum xyoo hauv Leviticus nees nkaum rau thiab ib txhiab peb puas peb caug tsib xyoo hauv Daniel kaum ob. Tom qab thawj zaug kev chim siab ntawd, tus Tswv tau tshem nws txhais tes tawm ntawm qhov kev yuam kev, thiab cov Millerites ces thiaj li paub tias tib cov pov thawj uas tau qhia txog kev kaw ntawm cov sijhawm cev Vajtswv lus rau xyoo 1843, tiag tiag ua pov thawj tias cov sijhawm ntawd tau xaus rau xyoo 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Daim duab qhia xyoo 1850 raug tsim tawm hauv xyoo 1850, thiab tau muab muag thaum lub Ib Hlis xyoo 1851. Ellen White tau sau tseg tias daim duab qhia ntawd kuj yog ib feem ntawm kev ua tiav raws li Habakkuk, ib yam li nws kuj tau sau tseg txog daim duab qhia xyoo 1843. Daim duab qhia ntawd kuj sawv cev rau lub sijhawm yaj saub uas ntev tshaj plaws raws li Leviticus nees nkaum-rau cov “xya zaug.”

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Kuv pom tias Vajtswv nyob hauv kev luam tawm daim ntawv qhia los ntawm Tij Laug Nichols. Kuv pom tias muaj ib lo lus cev Vajtswv lus hais txog daim ntawv qhia no hauv phau Vajlugkub, thiab yog hais tias daim ntawv qhia no raug npaj tseg rau Vajtswv haiv neeg, yog tias nws txaus rau ib tug ces nws yeej txaus rau lwm tus thiab, thiab yog tias ib tug xav tau ib daim ntawv qhia tshiab pleev ua kom loj dua, ces txhua tus kuj xav tau ib yam nkaus li ntawd.” Manuscript Releases, volume 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Kev hais tias qhov uas Muam White hais txog qhov tseeb tias cov Millerite “tau tshaj tawm tias lub sij hawm cev Vajtswv lus uas ntev tshaj plaws thiab kawg nkaus uas raug nthuav qhia hauv phau Vajlugkub twb yuav xaus lawm,” yog raug, rau qhov lawv yeej tau ua li ntawd. Kev hais tias “lub sij hawm cev Vajtswv lus” uas “ntev tshaj plaws” yog ob txhiab peb puas xyoo, yog tig Muam White zaj lus tim khawv tawm tsam nws tus kheej, thiab tawm tsam cov ntaub ntawv keeb kwm. Kev ntseeg zaj dab neeg cuav ntawd yog kev ntseeg ib lo lus dag, thiab nyob rau hnub kawg no cov uas xaiv ntseeg ib lo lus dag ua li ntawd vim lawv tsis hlub qhov tseeb.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Yexus tsis tau ua ib qho txuj ci tseem ceeb los txhaj tshuaj tiv thaiv rau Nws tus kheej nrog ib yam tshuaj loog saum ntuj ceeb tsheej twg los xij kom thiaj dhau tau txoj kev txom nyem saum tus ntoo khaub lig. Yexus tau raug kev txom nyem nrog txoj kev txom nyem uas yog los ntawm Vajtswv, deb tshaj li yam uas ib tug twg hauv Nws tej yam tsim tau yuav nyiaj taus. Txawm li ntawd los, tibneeg raug tsim los raws li Nws tus yam ntxwv, thiab kev tshoov siab qhia meej tias tibneeg yuav tsum kov yeej ib yam li Nws tau kov yeej. Yam uas pub rau Khetos nyiaj taus txoj kev txom nyem saum tus ntoo khaub lig yog ib qho cwj pwm uas Nws muaj, thiab tibneeg kuj muaj thiab.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Cia li ntsia ntsoov rau Yexus, tus pib thiab tus ua kom peb txoj kev ntseeg tiav; tus uas vim txoj kev xyiv fab uas raug muab tso rau ntawm nws xub ntiag, thiaj nyiaj taus tus ntoo khaublig, saib tsis taus txoj kev txaj muag, thiab tau zaum rau sab xis ntawm Vajtswv lub zwm txwv. Henplais 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Yexus tau ris kev txom nyem saum tus ntoo khaub lig, vim nws muaj ib lub hom phiaj uas tau muab tso rau ntawm nws xub ntiag, thiab peb raug tsim los raws li nws tus yam ntxwv, yog li ntawd peb yog cov muaj sia uas raug txhawb los ntawm lub hom phiaj. Qhov no yog ib feem ntawm peb txoj kev tsim. Yog peb raug coj kom ntseeg tias tsis tseem ceeb rau kev to taub cov hauv paus ntsiab lus ntawm Adventism, peb yuav tsis muaj ib qho kev txhawb siab los ua qhov ntawd kiag li. Tib qho kev txhawb siab los saum ntuj uas Vaj Ntsuj Plig Dawb Huv thiaj ua tau kom sawv los kov yeej tus mob Laodicean ntawd yog txoj kev hlub qhov tseeb. Txoj kev hlub qhov tseeb yuav raug sim los ntawm qhov muaj nyob ze ntawm tej kev coj ciaj ciam thiab kab ke yooj yim uas raug npaj los nplij peb pob ntseg uas khaus xav hnov. Yog hais tias, hauv peb txoj kev kaj siab xis nyob Laodicean, peb tsis muaj lub siab xav to taub qhov tseeb rau peb tus kheej, ces peb yuav ploj mus. Nov yog qhov chaw uas Adventism sawv niaj hnub no.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniyees yog ib tug piv txwv ntawm Vajtswv haiv neeg hauv hnub kawg uas tab tom nrhiav, los ntawm lo lus cev Vajtswv lus, kom to taub txog kev sib raug zoo ntawm xya caum xyoo ntawm txoj kev poob cev qhev thiab ob txhiab peb puas xyoo ntawm zaj lus cev Vajtswv lus. Kev txheeb xyuas ob txhiab peb puas xyoo ntawm zaj lus cev Vajtswv lus tias yog lub sijhawm cev Vajtswv lus uas ntev tshaj plaws thiab kawg nkaus txhais tau hais tias tsis lees txais tej kev tseeb hauv paus ntawm Adventism, thiab tib lub sijhawm tsis lees txais txoj cai tswj hwm ntawm Ntsuj Plig ntawm Kev Cev Vajtswv Lus. Kev hais tias thaum cov Millerites tau nthuav tawm lub sijhawm cev Vajtswv lus uas ntev tshaj plaws thiab kawg nkaus ntawd, nws yog ob txhiab peb puas xyoo, yog kev tsis lees txais cov ntaub ntawv keeb kwm.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Peb tsis muaj ib yam dab tsi yuav ntshai txog yav tom ntej li, tsuas yog thaum peb tsis nco qab txoj kev uas tus Tswv tau coj peb, thiab Nws tej lus qhia hauv peb zaj keeb kwm yav tag los.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gabriel tuaj los muab kev nkag siab rau Daniel txog ob zaj yog toog pom “mareh” thiab “chazon,” thiab nws qhia Daniel kom cais ob zaj yog toog pom ntawd tawm hauv siab thiab kev xav, txawm hais tias pom tseeb tias nkawd muaj kev sib raug raws li yaj saub txoj lus. Zaj yog toog pom ntawd suav nrog cov tebchaws hauv Vajlugkub tej lus faj lem nyob hauv tshooj xya thiab tshooj yim, uas yog kev rov hais dua thiab nthuav dav txog cov tebchaws ntawd tib yam hauv tshooj ob. Cov lus qhia ntawd kuj suav nrog txoj kev sib tham saum ntuj ceeb tsheej uas sawv cev rau ib zaj yog toog pom tias yog kev tsuj qias thiab rhuav tshem Vajtswv lub chaw dawb huv thiab Nws haiv neeg, hos lwm zaj yog toog pom yog hais txog txoj hauj lwm ntawm kev rov kho haiv neeg thiab lub chaw dawb huv.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Thaum Gabriel nthuav tawm txoj kev txhais, uas thaum kawg los ua lub ntsiab ntawm txoj xov uas cov Millerites tshaj tawm, muaj ib txoj kev sib raug zoo uas muaj nyob nruab nrab ntawm ob lub zeem muag ntawd, uas cov uas ua kom tiav lo lus txib kom cais txoj kev txhais tawm hauv lub siab yuav tsum nco ntsoov. Ib qho ntawm cov kev txawv ntawd raug sawv cev los ntawm ob lo lus uas ob leeg raug txhais ua “txiav txim tseg.”

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.

> Xya caum limtiam raug txiav tseg rau saum koj haiv neeg thiab rau saum koj lub nroog dawb huv, kom ua kom qhov kev ua txhaum tiav lawm, thiab kom ua kom tej kev txhaum kawg mus, thiab kom ua kev sib haum rau txojkev tsis ncaj, thiab coj txojkev ncaj ncees nyob mus ib txhis los, thiab muab zaj yog toog pom thiab lo lus faj lem kaw ruaj, thiab pleev tus Dawb Huv Tshaj Plaws. Yog li no cia li paub thiab to taub tias, txij thaum lo lus txib tawm mus kom kho dua thiab txhim tsa Yeluxalees mus txog rau tus Mexiyas uas yog Tus Tub Vaj Ntxwv, yuav muaj xya limtiam thiab rau caum ob limtiam: txojkev yuav raug txhim tsa dua, thiab ntsa loog kuj yuav raug txhim tsa dua, txawm yog nyob rau lub sijhawm muaj kev ntxhov siab. Thiab tom qab rau caum ob limtiam ntawd tus Mexiyas yuav raug txiav tawm mus, tiamsis tsis yog rau nws tus kheej: thiab haiv neeg ntawm tus thawj coj uas yuav los ntawd yuav rhuav tshem lub nroog thiab lub tuam tsev dawb huv; thiab qhov kawg ntawm ntawd yuav los nrog dej nyab, thiab mus txog qhov kawg ntawm tsov rog, kev puam tsuaj raug txiav tseg lawm. Thiab nws yuav lees paub lo lus cog tseg nrog ntau leej rau ib limtiam: thiab nyob nruab nrab ntawm limtiam nws yuav ua kom kev xyeem thiab kev fij tseg tu nrho mus, thiab vim kev nthuav dav ntawm tej yam qias vuab tsuab nws yuav ua kom nws puam tsuaj, mus txog rau qhov kawg uas tiav raws li tau teem tseg, thiab yam uas raug txiav tseg ntawd yuav raug nchuav los rau saum tus uas puam tsuaj. Daniyee 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Xya caum lub limtiam (plaub puas cuaj caug xyoo) raug teem tseg rau saum haiv neeg thiab lub nroog dawb huv. Lo lus uas txhais ua “raug teem tseg” txhais hais tias “raug txiav tawm,” thiab lo lus ntawd qhia txog ib ntus sij hawm, yog ib lub caij sim rau cov Yudais thiab Yeluxalees. Nws kuj sawv cev rau lub sij hawm ntawm txoj kev ntxeev siab uas ua rau Yeluxalees raug puam tsuaj thiab raug coj mus nyob txim kav ntev xya caum xyoo. Tom qab ntawd plaub puas cuaj caug xyoo thiaj raug “teem tseg,” pib ntawm txoj cai tshaj tawm zaum peb. Plaub puas cuaj caug xyoo thawj zaug ntawm txoj kev ntxeev siab tau coj los txog Nebukhanesas peb zaug kev tawm tsam, qhov kawg yog kev puam tsuaj tag nrho ntawm Yeluxalees thiab kev tawg khiav mus nyob txawv teb chaws, thiab kev raug ntes mus ua qhev xya caum xyoo ntawm cov Yixayee tiag hauv Npanpiloo tiag.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Tsab cai thawj qhia txog qhov kawg ntawm txoj kev poob cev qhev thiab qhov pib ntawm txoj haujlwm txhim kho Yeluxalees dua tshiab. Tsab cai thib peb qhia txog qhov pib ntawm ob txhiab peb puas xyoo. Kev los txog ntawm thawj tus tim tswv qhia txog qhov kawg ntawm txoj kev poob cev qhev ntawm sab ntsuj plig cov Ixayees hauv Npanpiloos ntawm sab ntsuj plig tau ib txhiab ob puas rau caum xyoo, thiab nws kuj qhia txog qhov pib ntawm ib lub sijhawm plaub caug rau xyoo, thaum Khetos siv cov Millerites kom tawm hauv txoj kev poob cev qhev thiab tsa ib lub tuam tsev ntawm sab ntsuj plig.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Lo lus uas raug txhais ob zaug tias “txiav txim lawm” hauv nqe nees nkaum rau thiab nees nkaum xya yog “charats,” thiab nws txhais hais tias “ua kom raug mob” thiab “ib txoj kev txiav txim.” Hauv kev yaj saub, nws tau raug “txiav txim” tias papacy yuav tau txais ib qho “kev raug mob” tuag taus, thaum kawg ntawm thawj qhov kev chim. Qhov no yog tib lo lus uas Daniyees siv hauv tshooj kaum ib, nqe peb caug rau.

> 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.

> Thiab tus vajntxwv yuav ua raws li nws lub siab nyiam; nws yuav tsa nws tus kheej siab, thiab qhuas nws tus kheej loj dua txhua tus vajtswv, thiab nws yuav hais tej lus txawv txawv tawm tsam tus Vajtswv ntawm txhua tus vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev chim siab tiav lawm: rau qhov yam uas twb raug teem tseg lawm yuav tsum muaj tiav. Daniyees 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Nyob rau hauv nqe peb caug rau, “tus vajntxwv” yog lub hwjchim papacy. Lub hwjchim papacy yuav tsum vam meej mus txog xyoo 1798, thaum nws tau txais nws lub qhov txhab tuag taus. Ces thawj zaug “kev chim siab” yuav tsum “ua kom tiav,” rau qhov “kev chim siab” ntawd twb raug “txiav txim” (txib tseg) lawm kom “ua tiav.” Thaum kawg ntawm thawj zaug kev chim siab tawm tsam lub nceeg vaj qaum teb ntawm cov Yixayee, uas pib xyoo 723 BC thiab xaus xyoo 1798, lub hwjchim papacy tau txais ib “lub qhov txhab tuag taus.” Lo lus “txiav txim” txhais tias “qhov txhab.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Thiab kuv pom ib lub taub hau ntawm nws zoo li raug ntaus kom tuag; thiab nws lub qhov txhab tuag taus ntawd raug kho zoo lawm: thiab tag nrho lub ntiajteb xav tsis thoob raws tus tsiaj qus qab. Revelation 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Tus qauv lus faj lem ntawm cov Millerite tau raug txhim rau saum ob lub hwj chim ua kom puam tsuaj—kev pe dab qhuas—uas tom qab raug ua raws los ntawm hwj chim papacy. Lawv to taub tias ob lub hwj chim ntawd yuav tsuj nqis lub chaw dawb huv thiab pab tub rog, raws li tau sawv cev hauv yog toog pom “chazon” ntawm Daniyees 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 lwm tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais tias, Lub zeem muag hais txog txoj kev txi niaj hnub, thiab txoj kev txhaum uas ua kom puam tsuaj, uas muab ob qho chaw dawb huv thiab pab tub rog rau raug tsuj hneev taw, yuav kav mus ntev npaum li cas? Daniel 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Lub hwjchim papal uas ua kom puam tsuaj ntawd yuav tsum tsuj rhuav lub chaw dawb huv thiab cov tswv tub rog mus rau ib txhiab ob puas rau caum xyoo.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Tiamsis qhov tshav puam uas nyob sab nraud lub tuam tsev cia tawm mus, txhob ntsuas nws; rau qhov nws twb raug muab rau cov Lwm Haiv Neeg lawm: thiab lub nroog dawb huv lawv yuav tsuj nram taw tau plaub caug ob lub hlis. Thiab Kuv yuav pub hwjchim rau Kuv ob tug timkhawv, thiab nkawd yuav cev Vajtswv lus ib txhiab ob puas rau caum hnub, hnav khaub ncaws ntaub tsaj. Tshwm Sim 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Thaum kawg ntawm thawj qhov kev npau taws nyob rau xyoo 1798, yaj saub twb tau txiav tseg lawm kom “raug mob” rau papacy. Hauv Daniyee cuaj, qhov kev txiav tseg ntawd raug sawv cev nyob hauv ob nqe kawg, thiab lo lus uas txhais ua “txiav tseg” ob zaug hauv cov nqe ntawd yog muaj feem nrog lub zeem muag “chazon”, hos lo lus uas txhais ua “txiav tseg” hauv nqe nees nkaum plaub yog ib lo lus Henplais txawv, thiab yog muaj feem nrog lub zeem muag “mareh”. Daniyee, uas sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg, tab tom nrhiav kom nkag siab txog kev sib raug zoo ntawm ob lub zeem muag ntawd, uas Gabriyee twb tau hais rau nws kom cais tawm hauv siab lawm.

We will continue this subject in the next article.

Peb yuav txuas ntxiv zaj lus no hauv tsab xov xwm tom ntej.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Vajtswv tsis muab ib zaj lus tshiab rau peb. Peb yuav tsum tshaj tawm zaj lus uas xyoo 1843 thiab 1844 tau coj peb tawm hauv lwm cov pawg ntseeg.” Review and Herald, January 19, 1905.

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