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# The Book of Daniel - Number Forty-Six

Phau Ntawv Daniyee – Zauv Plaub Caug-rau

The Rest and Refreshing

Txoj Kev So thiab Kev Qab Zib Tshiab

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. 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: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Nws yuav qhia kev txawj ntse rau leejtwg? thiab nws yuav pub leejtwg to taub tej lus qhuab qhia? Puas yog cov uas twb raug txiav mis lawm, thiab raug coj ntawm lub mis niam mus lawm? Rau qhov tej lus qhuab qhia yuav tsum nyob saum tej lus qhuab qhia, tej lus qhuab qhia saum tej lus qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm ntawd me ntsis: Rau qhov nws yuav hais rau haivneeg no los ntawm daim di ncauj txaav txaav thiab lwm yam lus. Tus uas nws tau hais rau lawv tias, Nov yog qhov chaw so uas nej yuav ua rau cov neeg qaug zog tau so; thiab nov yog qhov chaw txias siab: los lawv yeej tsis kam mloog. Tiamsis lo lus ntawm tus Tswv rau lawv yog tej lus qhuab qhia saum tej lus qhuab qhia, tej lus qhuab qhia saum tej lus qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm ntawd me ntsis; kom lawv yuav mus, thiab poob rov qab, thiab tawg tas, thiab raug cuab, thiab raug ntes. Yog li no nej cov neeg thuam luag, uas kav haivneeg no uas nyob hauv Yeluxalees, cia li mloog lo lus ntawm tus Tswv. Vim nej tau hais tias, Peb twb tau cog lus nrog kev tuag lawm, thiab nrog ntuj txiag teb tsaus peb twb tau pom zoo lawm; thaum tus nplawm nyab laim hla mus, nws yuav tsis los txog peb: rau qhov peb twb muab kev dag ua peb qhov chaw nkaum, thiab peb twb zais peb tus kheej rau hauv kev cuav. Yog li no tus Tswv Vajtswv hais li no tias, Saib maj, kuv tab tom tsa ib lub pob zeb rau hauv Xi-oos ua lub hauv paus, yog ib lub pob zeb uas twb raug sim lawm, yog lub pob zeb muaj nqes uas yog pob zeb kaum tsev, yog lub hauv paus ruaj khov: tus uas ntseeg yuav tsis maj nroos. Kuv kuj yuav muab kev txiav txim tso raws txoj hlua, thiab kev ncaj ncees raws tus pas ntsuas: ces lawg yuav cheb tej chaw nkaum ntawm kev dag kom ploj mus, thiab dej yuav nyab lub chaw zais. Thiab nej txoj kev cog lus nrog kev tuag yuav raug muab rhuav pov tseg, thiab nej txoj kev pom zoo nrog ntuj txiag teb tsaus yuav tsis nyob ruaj; thaum tus nplawm nyab laim hla mus, ces nej yuav raug nws tsuj nthi. Yaxayas 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Xyoo 1863, cov neeg thuam luag uas kav Yeluxalees tau pib ib txoj hauj lwm maj mam zais Miller tej pob zeb muaj nqis thiab muab npib cuav nrog pob zeb muaj nqis cuav los hloov chaw. Thaum lawv ua li ntawd, lawv “tau cog lus nrog kev tuag,” lawv “tau ua kom kev dag” los ua lawv “chaw nkaum,” thiab “tau zais” lawv tus kheej “hauv qab kev cuav.” Tiamsis lawv yuav raug sim nrog zaj lus rau hnub kawg hais txog “kev so” thiab “kev ua kom rov qab muaj zog,” uas Petus hais txog hauv phau ntawv Tubtxib Tes Haujlwm.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Tiamsis tej yam ntawd uas Vajtswv tau xub qhia los ntawm qhov ncauj ntawm tag nrho Nws cov yaj saub, tias Khetos yuav tsum raug kev txom nyem, Nws twb ua kom tiav raws li ntawd lawm. Yog li ntawd nej cia li hloov siab lees txim, thiab tig rov los, kom nej tej kev txhaum thiaj raug lwv tawm, thaum lub caij nyoog ntawm kev rov ua kom kaj siab yuav los ntawm ntawm tus Tswv lub xub ntiag tuaj; thiab Nws yuav txib Yexus Khetos, tus uas yav tas los twb raug tshaj tawm rau nej lawm: tus uas ntuj yuav tsum txais cia mus txog rau lub caij nyoog ntawm kev kho kom txhua yam rov zoo qub, uas Vajtswv tau hais los ntawm qhov ncauj ntawm tag nrho Nws cov yaj saub dawb huv txij thaum pib tsim lub ntiajteb los. Rau qhov Mauxes yeej tau hais rau cov yawg koob tias, Tus Tswv uas yog nej tus Vajtswv yuav tsa ib tug yaj saub sawv ntawm nej cov kwv tij los rau nej, zoo ib yam li kuv; nej yuav tsum mloog nws hauv txhua yam uas nws yuav hais rau nej. Thiab yuav muaj li no tias, txhua tus ntsuj plig uas yuav tsis mloog tus yaj saub ntawd, yuav raug muab rhuav tshem tawm hauv cov neeg ntawd mus. Muaj tseeb tiag, thiab tag nrho cov yaj saub txij ntawm Xamuyees mus, thiab cov uas los tom qab, txhua tus uas tau hais lus, lawv kuj tau xub qhia txog cov hnub no thiab. Tes Haujlwm 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Petus qhia meej tias txhua tus cev Vajtswv lus tau hais txog lub sijhawm ntawm kev txhawb siab thiab nag lig, thiab Yaxayas tab tom txheeb xyuas pab neeg uas tsis lees txais lub sijhawm kawg ntawm kev txhawb siab uas tshwm sim thaum kev txiav txim tshuaj ntsuam xaus, thaum kev txhaum tab tom raug lwv tawm thiab nag lig tab tom poob. Nyob rau lub sijhawm ntawd, pab neeg uas tau cog lus nrog txoj kev tuag uas Yaxayas tab tom hais txog, raws li Petus hais, yuav “raug rhuav tshem tawm ntawm cov neeg.” Muam White feem ntau hais txog lub sijhawm no kiag ntawm Yaxayas txoj kev so thiab kev txhawb siab.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Tus tim tswv uas koom tes hauv kev tshaj tawm ntawm zaj lus ntawm tus tim tswv thib peb yuav ua kom tag nrho lub ntiaj teb ci ntsa iab nrog nws lub hwjchim ci ntsa iab. Ib txoj hauj lwm uas nthuav dav thoob qab ntuj thiab muaj hwjchim txawv tshaj plaw raug qhia ua ntej nyob ntawm no. Kev txav los ntawm txoj kev cia siab txog kev los ntawm Khetos hauv xyoo 1840–44 yog ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim; zaj lus ntawm tus tim tswv thawj tau raug nqa mus txog txhua lub chaw tshaj tawm txoj moo zoo hauv lub ntiaj teb, thiab hauv qee lub tebchaws kuj muaj kev txaus siab loj tshaj plaws hauv tej xwm txheej kev ntseeg uas tau pom nyob hauv ib lub tebchaws twg txij li lub sijhawm Kev Hloov Tshiab ntawm tiam kaum rau los; tiam sis tej no yuav raug dhau tshaj los ntawm txoj kev txav uas muaj hwjchim loj kawg nkaus nyob rau hauv qab lus ceeb toom kawg ntawm tus tim tswv thib peb.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Txoj hauj lwm ntawd yuav zoo ib yam li hnub Peetekos txoj hauj lwm. Ib yam li ‘nag thaum xub thawj’ tau raug pub los, hauv kev ntws tawm ntawm Vaj Ntsuj Plig Dawb Huv thaum pib txoj moo zoo, kom ua rau cov noob muaj nqis txhawv tuaj, li ntawd thiab ‘nag thaum kawg’ yuav raug pub thaum txog lub sijhawm kaw xaus ntawm nws, rau kev ua kom qoob loo siav txhij. ‘Ces peb thiaj yuav paub, yog peb rau siab mus paub tus Tswv: Nws txoj kev tawm los twb npaj txhij ib yam li thaum sawv ntxov; thiab Nws yuav los cuag peb ib yam li nag, ib yam li nag thaum kawg thiab nag thaum xub thawj rau lub ntiajteb.’ Hosea 6:3. ‘Yog li ntawd, nej cov me nyuam Xi‑oo, cia li zoo siab, thiab nej zoo siab xyiv fab rau hauv tus Tswv nej tus Vajtswv: rau qhov Nws twb muab nag thaum xub thawj rau nej raws li tsim nyog, thiab Nws yuav ua kom nag los nqes rau nej, yog nag thaum xub thawj, thiab nag thaum kawg.’ Joel 2:23. ‘Nyob rau hnub kawg, Vajtswv hais tias, Kuv yuav nchuav ntawm Kuv tus Ntsuj Plig los rau saum txhua tus neeg cev nqaij daim tawv.’ ‘Thiab yuav muaj li no, tias txhua tus uas hu txog tus Tswv lub npe yuav dim.’ Tes Haujlwm 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Tes hauj lwm loj ntawm txoj moo zoo yuav tsis xaus nrog kev tshwm sim ntawm Vajtswv lub hwj chim tsawg dua li qhov uas tau cim nws txoj kev qhib. Cov lus faj lem uas tau ua tiav nyob hauv kev nchuav tawm ntawm nag xub thawj thaum txoj moo zoo pib qhib, yuav rov ua tiav dua nyob hauv nag tom qab thaum nws kaw lawm. Ntawm no yog ‘lub sij hawm ntawm kev ua kom tshiab’ uas tus tubtxib Petus tau ntsia ntsoov cia thaum nws hais tias: ‘Yog li ntawd, nej cia li hloov siab lees txim, thiab tig rov los, kom nej tej kev txhaum raug lwv tawm, thaum lub sij hawm ntawm kev ua kom tshiab yuav los ntawm tus Tswv lub xub ntiag; thiab Nws yuav xa Yexus tuaj.’ Tubtxib Tes Haujlwm 3:19, 20.” The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Qhov kev sim no yog tsa raws li txoj hau kev ntawm nag thaum kawg, raws li tau sawv cev tias yog “kab dhau kab.” Txoj lus sim no raug xa los ntawm cov neeg zov uas yog ntawm “lwm tus nplaig,” uas raug sawv cev tias muaj “di ncauj yaig.” Txoj lus sim ntawm nag thaum kawg yuav raug xa los ntawm cov neeg zov uas tsis tau raug cob qhia hauv txoj hau kev ntawm cov Protestant uas tau thim kev ntseeg thiab ntawm Kas Tos Liv, uas Adventism tau txais coj los siv thoob plaws hauv nws keeb kwm ntawm kev ntxeev siab.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Lub sij hawm yuav tsis nyob deb lawm uas txoj kev sim siab yuav los txog rau txhua tus ntsuj plig. Lub cim ntawm tus tsiaj qus yuav raug yuam rau saum peb. Cov uas ib kauj ruam dhau ib kauj ruam tau tso siab rau tej kev thov txim ntawm lub ntiaj teb thiab tau yoog raws tej kab ke ntawm lub ntiaj teb yuav tsis pom tias yog ib yam nyuaj uas yuav zwm rau cov thawj cai uas kav, dua li yuav muab lawv tus kheej rau kev thuam luag, kev saib tsis taus, kev hem kaw tsev loj cuj, thiab kev tuag. Qhov kev sib ntaus yog nyob nruab nrab ntawm Vajtswv cov lus txib thiab tibneeg cov lus txib. Hauv lub sij hawm no, cov kub yuav raug cais tawm ntawm cov khib nyiab hauv pawg ntseeg. Kev ua neeg dawb huv tiag tiag yuav raug qhia kom pom tseeb txawv ntawm qhov tsuas yog daim duab thiab tej yam ci ntsa iab dag ntawm nws xwb. Ntau lub hnub qub uas peb tau qhuas vim lawv qhov ci ntsa iab yuav thaum ntawd ploj mus rau hauv qhov tsaus ntuj. Tawv nplej qhuav zoo li ib tauj huab yuav raug cua tshuab ya mus, txawm yog ntawm tej chaw uas peb pom tsuas yog tshav nplej nplua nuj xwb. Txhua tus uas hnav tej khoom zoo nkauj ntawm lub chaw dawb huv, tiamsis tsis tau hnav Khetos txoj kev ncaj ncees, yuav tshwm sim nyob rau hauv kev txaj muag ntawm lawv tus kheej txoj kev qab liab qab vog.”

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Thaum tej ntoo uas tsis txi txiv raug txiav pov tseg raws li cov uas ua kom lub ntiajteb hnyav, thaum coob leej kwvtij cuav raug cais tawm ntawm cov tseeb, ces cov uas zais cia yuav raug nthuav tawm kom pom tseeb, thiab nrog cov suab hosanna lawv yuav sawv ua ke hauv qab Khetos tus chij. Cov uas yav dhau los ntshai thiab tsis ntseeg lawv tus kheej yuav tshaj tawm lawv tus kheej qhib lug rau Khetos thiab Nws qhov tseeb. Cov uas qaug zog tshaj thiab yig tshaj hauv pawg ntseeg yuav zoo li Daviv—txaus siab ua thiab txaus siab twv. Hmo ntuj yuav tob npaum li cas rau Vajtswv haiv neeg, cov hnub qub yuav ci ntsa iab npaum ntawd. Xatas yuav tsim txom cov neeg ncaj ncees heev kawg; tiamsis, hauv Yexus lub npe, lawv yuav tawm los ua ntau tshaj cov yeej xwb. Ces Khetos pawg ntseeg yuav tshwm sim los ‘zoo nkauj ib yam li lub hli, ntshiab paug ib yam li lub hnub, thiab txaus ntshai ib yam li ib pab tub rog uas nqa chij.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “Cov noob ntawm qhov tseeb uas tab tom raug tseb tawm los ntawm tej kev siv zog tshaj tawm txoj moo zoo yuav ces txhaws tuaj, tawg paj, thiab txi txiv. Tej ntsuj plig yuav txais qhov tseeb, cov uas yuav tiv kev txom nyem thiab qhuas Vajtswv vim lawv raug pub kom txom nyem rau Yexus. ‘Hauv lub ntiajteb nej yuav muaj kev txom nyem: tiam sis cia li zoo siab; kuv twb kov yeej lub ntiajteb lawm.’ Thaum tus nplawm loj uas ntws lug hla yuav hla mus thoob plaws lub ntiajteb, thaum tus kiv cua tab tom ntxuav Yehauvas lub tshav nplej, Vajtswv yuav yog tus pab Nws haiv neeg. Tej yam yeej uas Xatas khaws tau los yuav raug tsa kom siab, tiam sis txoj kev ntseeg ntawm cov neeg dawb huv thiab dawb ceev yuav tsis raug hem kom poob siab.”

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “Eliyas coj Elixas tawm hauv lub khais teb thiab muab nws lub tsho ntev ntawm kev fij tseg pov rau saum nws. Kev hu los ua tes haujlwm loj thiab hnyav no tau muab rau cov neeg muaj kev kawm thiab muaj meej mom; yog tias cov no tau txo hwj chim hauv lawv tus kheej qhov muag thiab tso siab tag nrho rau tus Tswv, Nws yuav tau tsa lawv lub meej mom los nqa Nws tus chij mus nrog kev yeej nrov ncha kom txog hnub yeej tiav. Tiamsis lawv tau cais lawv tus kheej ntawm Vajtswv, raug swb rau lub hwj chim ntawm lub ntiajteb, thiab tus Tswv tau muab lawv pov tseg.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Coob leej coob tau tsa kev txawj ntse siab dhau thiab plam qhov muag ntawm Vajtswv uas yog tus Vajtswv ntawm kev txawj ntse. Qhov no tsis yog li ntawd rau pawg ntseeg nyob rau lub sijhawm uas dawb huv tshaj plaws.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Vajtswv yuav ua ib txoj hauj lwm hauv peb tiam uas tsuas muaj tsawg leej xwb thiaj cia siab txog. Nws yuav tsa sawv thiab tsa kom muaj koob meej nyob hauv peb nruab nrab cov uas raug qhia tsis yog los ntawm kev cob qhia sab nraud ntawm cov tsev kawm txuj ci, tiam sis yog los ntawm kev pleev roj ntawm Nws tus Ntsuj Plig. Cov chaw thiab kev npaj no tsis tsim nyog raug saib tsis taus lossis raug txiav txim; lawv yog Vajtswv tsa tseg lawm, tab sis lawv tsuas muaj peev xwm muab tau cov txuj ci tsim nyog sab nraud xwb. Vajtswv yuav qhia kom pom tias Nws tsis vam khom cov neeg txawj kawm uas puv npo rau lawv tus kheej.” Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Tus nplawm uas nyab lug” yog ib lub cim sawv cev rau txoj cai hnub Sunday, uas pib rau lub sijhawm uas av qeeg loj ntawm Tshwmsim kaum ib tshwm sim. Nws sawv cev rau lub sijhawm sim siab ntawm txoj cai hnub Sunday uas nce zuj zus.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Cov tebchaws txawv yuav ua raws li tus yam ntxwv ntawm Tebchaws Meskas. Txawm yog nws yog tus coj tawm mus ua ntej, los tib qho kev kub ntxhov ntawd yuav los rau saum peb haiv neeg nyob rau txhua feem hauv lub ntiaj teb.” Testimonies, volume 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Ua ntej me ntsis ntawm txoj cai Hnub Caiv, cov npib cuav hauv Miller txoj kev npau suav raug cheb tawm ntawm lub qhov rais, ib yam li cov Adventist Laodicea raug nti tawm hauv tus Tswv lub qhov ncauj. Ces pawg ntseeg raug tsa siab ua ib daim chij, “zoo nkauj ib yam li lub hli, kaj ntug ib yam li lub hnub, thiab txaus ntshai ib yam li ib pab tub rog uas nqa tej chij.” Zaj lus ntawm Yaxayas uas tawm los ntawm “lwm yam lus” thiab “daim di ncauj txhav,” sawv cev rau cov uas raug tsa sawv thiab tsa siab thiab raug qhia los ntawm kev pleev roj ntawm Nws tus Ntsuj Plig es tsis yog los ntawm kev cob qhia sab nraud ntawm cov tsev kawm txuj ci. Cov neeg qaug cawv ntawm Efexaus tsis dhau qhov kev sim ntawm “kab saum kab,” rau qhov kev txawj ntse ntawm lawv cov neeg txawj ntse tau ploj mus lawm. Rau lawv, tej lus faj lem tau dhau los ua ib phau ntawv uas raug kaw ruaj.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Zaj keeb kwm, uas raws li Petus hais tias txhua tug cev Vajtswv lus txij li Xamuyee los tau hais txog, muab ntau yam piv txwv txog kev puas tsuaj ntawm cov Adventists uas tsis kam lees txais txoj xov nag xeem, tiam sis qhov lawv raug txom nyem thaum txoj cai Hnub Caiv los txog tsis yog kev tuag ntawm cev nqaij daim tawv, yog kev tuag ntawm sab ntsuj plig, uas nrog nraim los ntawm kev lees paub qhov tseeb tias lawv twb ploj mus rau ib txhis lawm, raws li cov nkauj xwb ruam sawv cev, uas nyob hauv phau Amos tsim dheev pom qhov tseeb tias lawv twb ploj lawm.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Saib seb, hnub ntawd yuav los, tus Tswv Vajtswv hais li no, tias Kuv yuav xa kev tshaib kev nqhis los rau hauv lub tebchaws, tsis yog kev tshaib mov, thiab tsis yog kev nqhis dej, tiam sis yog kev nqhis hnov tej lus ntawm tus Tswv: Thiab lawv yuav mus ncig ntawm hiav txwv mus rau hiav txwv, thiab ntawm qaum teb mus txog sab hnub tuaj, lawv yuav khiav mus los nrhiav tus Tswv txoj lus, los lawv yuav nrhiav tsis tau. Hnub ntawd cov ntxhais nkauj xwb uas zoo nraug thiab cov tub hluas yuav tsaus muag vim nqhis dej. Cov uas cog lus los ntawm Samaria txoj kev txhaum, thiab hais tias, Koj tus vajtswv, au Dan, tseem ciaj sia; thiab, Beersheba txoj kev cai tseem ciaj sia; cov ntawd yuav poob, thiab yuav tsis sawv rov los ib txhis li. Amos 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Tom qab hais txog lub sij hawm ntawm txoj cai Hnub Caiv nrog lub cim ntawm “txoj kev nplawm uas nyab los,” Yaxayas tig los hais txog txoj kev ntshai thiab kev txhawj xeeb uas tseem txuas ntxiv ntawm cov uas tau cog lus tseg nrog txoj kev tuag.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Thiab nej txojkev cog lus nrog txojkev tuag yuav raug rhuav tshem, thiab nej daim ntawv pom zoo nrog ntuj txiag teb tsaus yuav tsis nyob ruaj; thaum tus nplawm uas nyab lug hla tuaj, nej yuav raug nws tsuj nphoo. Txij thaum uas nws pib tawm mus nws yuav ntes nej: vim sawv ntxov dhau sawv ntxov nws yuav hla los, thaum nruab hnub thiab thaum hmo ntuj; thiab qhov no yuav yog ib yam kev tsim txom xwb uas yuav to taub tau zaj lus ceeb toom ntawd. Yaxayas 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Kev nkag siab txog kev loj hlob ntxiv ntawm kev paub uas sawv cev los ntawm Miller cov jewels yuav tsis muaj lawm thaum ntawd, tiam sis “kev nkag siab” txog daim ntawv qhia ntawm qhov teeb meem Sunday law uas tab tom nce mus zuj zus yuav qhia tias lawv txoj kev khi lus nrog txoj kev tuag twb raug tshem tawm lawm. Cov uas tau nkaum “hauv qab kev dag,” yuav mam li paub tias “Tus Tswv Vajtswv,” tau muab “ib lub pob zeb ua lub hauv paus rau Xi‑oos, ib lub pob zeb uas twb raug sim lawm, ib lub pob zeb tseem ceeb ntawm lub ces kaum, ib lub hauv paus ruaj khov,” tiam sis thaum ntawd yuav lig dhau lawm. Cov kev dag uas lawv tau nkaum hauv qab no raws li lawv hla dhau keeb kwm yuav raug cheb tawm mus thaum ntawd. Ntau yam ntawm cov lus dag uas pom tseeb ntawd, kuj yuav raug pom tau yooj yim hauv lub zeem muag ntawm tus Dej Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Cov neeg Millerites, raws li lawv txoj kev to taub txog Daniyees tshooj ob, tau txheeb xyuas tias tej tebchaws hauv Daniyees tshooj yim yog tib cov tebchaws uas raug sawv cev hauv tshooj xya. Qhov sib txawv ntawm ob tshooj no yog tias tshooj xya sawv cev rau cov yam ntxwv kev nom kev tswv ntawm cov tebchaws ntawd, hos tshooj yim sawv cev rau cov yam ntxwv kev cai dab qhuas ntawm cov tebchaws ntawd. Vim li no, Daniyees tshooj yim thiaj raug nthuav tawm nrog cov lus siv uas muaj feem rau lub tuam tsev dawb huv.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Phau ntawv Daniyee tshooj yim, siv tej cim ntawm lub tuam tsev dawb huv los sawv cev rau cov tebchaws, tiam sis txhua lub cim ntawm lub tuam tsev dawb huv uas raug sawv cev hauv tshooj no twb raug ua qias lawm, yog li ntawd thiaj qhia meej txog qhov sib txawv ntawm txoj kev ntseeg tseeb ntawm Khetos thiab txoj kev ntseeg cuav ntawm Xatas. Ib tug yaj txwv yog ib hom tsiaj uas siv ua khoom fij hauv Vajtswv lub tuam tsev dawb huv, tiam sis txhua yam khoom fij hauv lub tuam tsev dawb huv yuav tsum yog yam zoo kawg nkaus tsis muaj chaw txhaum. Tus yaj txwv hauv tshooj yim tsis tsim nyog siv ua khoom fij hauv Vajtswv lub tuam tsev dawb huv, rau qhov ob tug kub tsis zoo ib yam.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ces kuv tsa kuv ob lub qhov muag ntsia, thiab pom; saib seb, muaj ib tug yaj txivneej sawv ntawm ntug dej, uas muaj ob tug kub: ob tug kub ntawd siab; tiam sis ib tug siab dua lwm tug, thiab tus siab dua ntawd txawm hlob tawm los tom qab. Daniel 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Ib tug yaj txiv uas muaj ob tug kub sib txawv qhov ntev yuav tsis raug tso cai ua ib qho kev txi hauv Vajtswv lub tuam tsev dawb huv, tiam sis lub cim no tsis yog hais txog Vajtswv txoj kev ntseeg tseeb; nws yog hais txog Xatas txoj kev ntseeg dag cuav ntawm kev pe hawm dab qhuas. Lub nceeg vaj tom ntej no raug sawv cev los ntawm ib tug tshis, uas kuj yog ib yam tsiaj txi hauv lub tuam tsev dawb huv thiab, tab sis ib zaug ntxiv, tus tshis ntawd raug ua kom tsis huv vim nws muaj ib tug kub nyob nruab nrab ntawm nws ob lub qhov muag, tsis muaj qhov sib npaug uas yog kev zoo tag nrho uas yuav tsum muaj rau ib qho kev txi hauv lub tuam tsev dawb huv.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Thaum kuv tab tom xav txog, saib seb, muaj ib tug tshis txiv los ntawm sab hnub poob hla saum npoo tag nrho lub ntiajteb, thiab nws txav mus tsis kov av li; tus tshis ntawd muaj ib tug kub loj nto npe nyob nruab nrab ntawm nws ob lub qhov muag. Daniyees 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Thaum kawg, tus kub ntawm tus tshis raug lov thiab tsim tau plaub tug kub, uas kuj ua rau nws tsis tsim nyog ua ib qho khoom fij rau hauv Vajtswv lub tuam tsev dawb huv.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Yog li ntawd tus tshis yaj loj hlob ua loj kawg nkaus; thiab thaum nws tseem muaj zog, tus kub loj ntawd raug lov; thiab nyob rau qhov chaw ntawd tau txhawv plaub tug tseem ceeb sawv mus rau plaub ceg cua saum ntuj. Daniel 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Tshooj yim ntawm Daniel pib yam tsis hais txog lub tebchaws Npanpiloo los ntawm ib lub cim. Npanpiloo, uas yog thawj lub tebchaws hauv Vajlugkub txoj lus cev Vajtswv lus, twb raug Vajlugkub tsa kom ruaj raws li ob tug timkhawv hauv tshooj ob thiab tshooj xya lawm; tiamsis hauv tshooj yim Npanpiloo raug zais tseg txhob txwm kom hais qhia meej txog tus cwj pwm cev Vajtswv lus ntawm txoj kev uas lub hwj chim papacy tau txais ib qho kev raug mob tuag taus uas thaum kawg raug kho zoo. Nyob rau lub sijhawm txij thaum nws raug mob tuag taus mus txog thaum raug kho zoo, papacy raug zais tseg, lossis raug hnov qab, raws li cev Vajtswv lus. Qhov kev zais ntawd kuj raug sawv cev los ntawm Nebuchadnezzar lub tebchaws raug muab tshem tawm thiab tom qab ntawd rov raug muab txhim kho dua.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Daniyee tshooj yim pib nrog ib lub cim ncaj qha ntawm lub nceeg vaj thib ob los ntawm kev nthuav tawm tus yajtxwv uas sawv cev rau lub nceeg vaj Medo-Persia, thiab tom qab ntawd yog tus tshis uas raug qias ua sawv cev rau lub nceeg vaj Kili. Ces tawm ntawm ib qho ntawm plaub ceg cua uas plaub tug kub ntawm Kili tau tawg mus ua ntawd, Daniyee pom ib tug kub me me sawv cev rau lub nceeg vaj thib plaub uas yog Loos. Tus kub me me sawv cev rau ob theem ntawm Loos, uas raug sawv cev hauv plaub nqe. Loos pagan raug sawv cev los ntawm tus kub me me hauv hom txivneej, thiab Loos papal raug sawv cev ua tus kub me me hauv hom pojniam.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Thiab tawm hauv ib tug ntawm lawv los muaj ib tug kub me, uas loj hlob ua loj kawg nkaus mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau thaj av zoo siab. Thiab nws loj hlob ua loj kawg nkaus, txawm mus txog pab tub rog saum ntuj ceeb tsheej; thiab nws pov ib txhia ntawm pab tub rog thiab ntawm cov hnub qub poob rau hauv av, thiab tsuj lawv. Muaj tseeb tiag, nws tsa nws tus kheej loj txawm mus txog tus thawj ntawm pab tub rog, thiab los ntawm nws txoj kev ua, kev txi niaj hnub raug muab tshem tawm mus, thiab qhov chaw ntawm nws lub chaw dawb huv raug muab rhuav pov tseg. Thiab ib pab tub rog raug muab rau nws tawm tsam kev txi niaj hnub vim yog kev txhaum loj; thiab nws pov qhov tseeb rau hauv av; thiab nws ua raws li nws siab nyiam, thiab vam meej. Daniel 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Lub kub me ntawm Loos uas nkag los rau hauv zaj lus piav nyob rau hauv nqe cuaj, raug sawv cev nyob rau hauv hom lus txiv neej, ces nyob rau hauv nqe kaum, lub kub me raug sawv cev nyob rau hauv hom lus poj niam, tom qab ntawd nyob rau hauv nqe kaum ib, lub kub me raug sawv cev nyob rau hauv hom lus txiv neej, thiab ces nyob rau hauv nqe kaum ob lub kub me rov qab raug sawv cev ib zaug ntxiv nyob rau hauv hom lus poj niam.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Tshooj yim hauv Daniel, zais thawj lub nceeg vaj, ces ob lub nceeg vaj tom qab ntawd raug sawv cev ua tej tsiaj txhu ntawm lub chaw dawb huv uas raug ua qias, hos lub nceeg vaj plaub raug sawv cev los ntawm ib tug kub. Tus kub ntawd raug ua qias raws li yav tom ntej, rau qhov nws tshwm los ua ib tug txiv neej, ces ua ib tug poj niam, ces ua ib tug txiv neej thiab tom qab ntawd ua ib tug poj niam.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Tus pojniam yuav tsum tsis txhob hnav yam uas yog rau tus txiv neej, thiab tus txiv neej kuj yuav tsum tsis txhob hnav tej tsoos tsho uas yog rau tus pojniam; rau qhov txhua tus uas ua li ntawd yog yam qias vuab tsuab rau tus Tswv uas yog nej tus Vajtswv. Kevcai 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Qhov kev tshwm sim ntawm tus me kub uas yog txiv neej, ntawm Loos pagan, nyob rau hauv nqe cuaj thiab kaum ib, hos qhov kev tshwm sim ntawm tus me kub uas yog poj niam, ntawm Loos papal, nyob rau hauv nqe kaum thiab kaum ob. Tus poj niam los yog tus txiv neej ntawm tus me kub raug paub tau los ntawm kev xav txog Daniyee cov lus nyob rau theem ntawm daim ntawv qub, yam uas Miller tsis tau pom, rau qhov nws tsuas yog siv Cruden’s Concordance xwb, thiab Cruden’s Concordance tsis muab ib yam ntaub ntawv txog hom lus qub li. Kev hloov mus los ntawm poj niam mus rau txiv neej hauv plaub nqe no raug cov neeg txhais Vajlugkub King James pom lawm, thiab lawv yeej khaws cia cov poj niam thiab txiv neej ntawd hauv nqe lus no, yog nej paub tias yuav nrhiav dab tsi.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Cov neeg txhais lus tau pom qhov txawv ntawm tus kub me uas yog tus neej thiab tus kub me uas yog tus pojniam nyob hauv nqe cuaj mus txog nqe kaum ob, thiab lawv tau qhia qhov txawv ntawd los ntawm lo lus “nws.” Lo lus “nws” raug siv rau tus kub me thaum nws nyob hauv nws daim qauv pojniam. Saib Daniel tshooj yim, nqe kaum:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Thiab loj hlob mus txog pab tub rog saum ntuj ceeb tsheej; thiab nws txawb qee leej ntawm pab tub rog thiab ntawm cov hnub qub poob los rau hauv av, thiab muab lawv tsuj. Daniyees 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

Nws “loj hlob,” thiab nws “pov qee leej poob,” yog li ntawd thiaj txheeb tau tias lub horn me yog tus poj niam. Nqe kaum ob hais tias:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Thiab ib pab tub rog raug muab rau nws tawm tsam txoj kev fij xyeem txhua hnub vim txoj kev txhaum cai; thiab nws muab qhov tseeb pov rau hauv av; thiab nws tau ua raws li nws lub siab nyiam, thiab vam meej. Daniyee 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Hauv nqe kaum, lo lus “him” raug ntxiv los, thiab tsis sawv cev raug rau lub kub me ntawd, rau qhov lub kub me hauv nqe ntawd raug txheeb ob zaug tias yog “it,” li no thiaj sawv cev rau pojniam txivneej. Cov neeg txhais lus pom tseeb tau lees paub Daniyees txoj kev cais txivneej-pojniam ntawm kev hais, tiamsis lawv tsis paub meej txog yam uas Daniyees npaj yuav hais, thiab lawv tau sim ua kom lub kub me hauv nqe ntawd yog txivneej-pojniam los ntawm kev ntxiv lo lus italicized “him,” tabsis qhov ntawd tsis raug txhawb los ntawm Daniyees cov lus tiag tiag. Nws cov lus txheeb lub kub me ntawd tias yog pojniam txivneej, thiab “it” (lub kub me uas yog pojniam txivneej) tau muab qhov tseeb pov rau hauv av, thiab “it” (lub kub me uas yog pojniam txivneej) tau ua haujlwm thiab vam meej.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Hauv nqe cuaj, lo lus hais tias “ib tug kub me” yog nyob hauv hom lus txiv neej thiab sawv cev rau Loos uas yog neeg teev dab mlom. Nws tawm los ntawm ib qho ntawm “plaub cua” uas lub tebchaws Kilis tau tawg mus ua. Hauv nqe no, raws li keeb kwm pom zoo, Loos uas yog neeg teev dab mlom tau kov yeej peb thaj av chaw nyob thaum nws los tuav nws txoj hauj lwm saum lub zwm txwv ntawm lub ntiaj teb.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Thiab ntawm ib tug ntawm lawv tau muaj ib tug kub me tawm tuaj, uas loj hlob heev kawg mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau lub tebchaws zoo nkauj. Daniyee 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Hauv nqe kaum ib (uas yog qhov chaw uas kev tsis sib haum xeeb txog “qhov niaj hnub” nrhiav tau ib qho ntawm nws tej thaj chaw sib tawm tsam tseem ceeb), tus kub me raug sawv cev ua “nws,” “nws” thiab “nws.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Muaj tseeb tiag, nws tsa nws tus kheej kom loj hlob mus txog tus thawj ntawm pab tub rog, thiab los ntawm nws txoj kev ua, kev txi niaj hnub raug muab tshem tawm mus, thiab qhov chaw ntawm nws lub tuam tsev dawb huv raug muab pov tseg. Daniel 8:11.

We will continue this study in the next article.

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

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Txhua txoj ntsiab cai hauv Vajtswv txoj lus nyias muaj nyias qhov chaw, thiab txhua qhov tseeb nyias muaj nyias qhov tseem ceeb uas nws tuav. Thiab tag nrho lub qauv ntawd, hauv nws txoj kev tsim thiab kev ua kom tiav, ua tim khawv txog tus Tsim nws. Lub qauv zoo li no tsis muaj ib lub siab twg yuav txawj xav lossis tsim tau, tsuas yog lub siab ntawm tus Tsis Muaj Ciam xwb.” Education, 123.

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