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# The Book of Daniel - Number Thirty-Six

Phau Ntawv Daniyees - Zauv Peb Caug Rau

Nebuchadnezzar’s Prophetic Symbolism: Unveiling the Millerite Movement’s Historic Waymarks and the Sealed Vision of the Ulai River

Nebukhanexas qhov cim lus faj lem: Qhia tawm txoj kev cim keeb kwm ntawm pab txav Millerite thiab zaj yog toog uas raug kaw cia ntawm tus Dej Ulai

Author

Jeff Pippenger

Published

December 31, 2023

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Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”

Daniyee tshooj ib sawv cev rau keeb kwm ntawm thawj tus timtswv thiab tus timtswv ob txij lub Yim Hli 11, 1840, mus txog Lub Kaum Hli 22, 1844. Daniyee tshooj plaub kuj hais txog keeb kwm ntawm thawj tus timtswv thiab tus timtswv ob txij xyoo 723 BC mus txog Lub Kaum Hli 22, 1844. Tau kawg, yam no tsis muaj peev xwm pom tau yog tsis muaj txoj kev kawm ntawm nag lig hu ua “kab saum kab.”

Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.

Nebukhanexas, nyob hauv tshooj plaub, yog ib lub cim yaj saub uas tob thiab muaj ntau txheej heev. Nws yog ib qho tseem ceeb kom peb rov nco ntsoov txog yam uas nws sawv cev rau thaum peb pib xav txog kev qhib tawm ntawm lub zeem muag txog tus Dej Ulai nyob rau hauv keeb kwm ntawm William Miller. Nebukhanexas zaj npau suav thib ob, tsis txawv deb ntawm William Miller zaj npau suav thib ob, sawv cev rau “xya lub sij hawm,” ntawm Leviticus nees nkaum rau, uas yog txoj xov yaj saub uas xaws tag nrho phau Daniel ua ke. Thaum Daniel txhais Nebukhanexas zaj npau suav hauv tshooj plaub, nws ceeb toom nws txog ib txoj kev txiav txim uas yuav los txog, thiab hauv qhov uas nws ua li ntawd nws tau ua ib hom piv txwv txog thawj tus tim tswv txoj xov uas tau los rau hauv keeb kwm thaum “lub sij hawm kawg” xyoo 1798.

When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.

Thaum txoj kev txiav txim uas Nebuchadnezzar tau raug ceeb toom tias yuav los txog tau los txog lawm, qhov kev los txog ntawd yog ib yam piv txwv txog hnub tim 22 Lub Kaum Hli, 1844, thaum txoj kev txiav txim tshuaj xyuas tau pib. Hauv tshooj plaub, ob qho tib si lus ceeb toom uas Daniel tau muab, thiab txoj kev los txog ntawm txoj kev txiav txim uas txuas nrog lo lus ceeb toom ntawd, tau raug sawv cev los ntawm lo lus “teev”. “Teev” ntawm Nebuchadnezzar txoj kev txiav txim sawv cev rau “teev” ntawm Vajtswv txoj kev txiav txim hauv thawj tug tim tswv txoj xov. Nws kuj yog ib yam piv txwv txog “teev” ntawm txoj cai hnub Sunday, thaum Vajtswv txoj kev txiav txim ua tiav raws li kev coj los siv pib. Feem ntawm Daniyees tshooj plaub uas sawv cev rau txoj kev los txog ntawm thawj tug tim tswv txoj xov hauv xyoo 1798, thiab txoj kev los txog ntawm tus tim tswv thib peb rau hnub tim 22 Lub Kaum Hli, 1844, uas raug cim los ntawm lo lus “teev,” ces rov raug hais dua thiab nthuav dav ntxiv. Txoj kev siv rov hais dua thiab nthuav dav yog ib txoj kev txheej txheem yaj saub uas tshwm sim ntau zaus hauv yaj saub lus, tiamsis tshwj xeeb tshaj yog nyob hauv phau Daniyees.

Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.

Thaum Nebuchadnezzar twb los txog rau “lub sijhawm” ntawm txojkev txiav txim lawm, “xya lub sijhawm” ntawd, uas yog nws txojkev txiav txim, thiaj pib, thiab raws li tus vajntxwv ntawm sab qaum teb, nws thiaj sawv cev rau txojkev txiav txim uas raug coj los rau saum lub nceeg vaj Ixayees sab qaum teb xyoo 723 BC. Nws tau txais lub siab ntawm ib tug tsiaj qus, thiab tsiaj qus yog ib lub nceeg vaj hauv Vajlugkub txojkev cev Vajtswv lus, thiab txij xyoo 723 BC mus txog rau 1798, nws sawv cev rau ob yam qauv ntawm kev teev dab qhuas cuav uas muaj tshwm los ua lub ntsiab lus ntawm phau Daniyee ntau zaus.

For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.

Tau kaum puas rau caum hnub, uas sawv cev rau tau kaum puas rau caum xyoo, nws tau sawv cev rau lub hwjchim puam tsuaj uas yog kev pe hawm dab qhuas; thiab ntxiv rau dua ib tau kaum puas rau caum hnub, uas cim txog tau kaum puas rau caum xyoo, nws tau sawv cev rau lub hwjchim puam tsuaj uas yog txoj kev cai papacy. Lub plawv ntawm ob lub hwjchim puam tsuaj ntawd yog tib yam, rau qhov papalism tsuas yog paganism hnav lub npe lees tias yog kev ntseeg Kas Tos Liv xwb.

At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.

Thaum txog rau “hnub kawg,” uas yog ib lub cim uas raug txheeb qhia nyob hauv Daniel tshooj kaum ob, uas sawv cev rau “lub sijhawm kawg” hauv xyoo 1798, nws lub nceeg vaj raug muab rov qab rau nws. Zaj lus tim khawv hauv Daniel tshooj plaub, thiab tus Ntsuj Plig ntawm Yaj Saub, qhia meej tias thaum nws lub nceeg vaj raug muab rov qab rau nws thaum txog “hnub kawg,” nws yog ib tug neeg uas tau tig siab los ntseeg lawm. Ces nws thiaj dhau los ua ib lub cim yaj saub ntawm plaub qhov tseeb tseem ceeb. Nws dhau los ua txoj kev txuas yaj saub ntawm lub hwj chim zaj ntawm kev teev dab qhuas pej kum, uas nws sawv cev rau hauv thawj ib nrab ntawm nws “xya lub caij,” thiab ntawm lub hwj chim tsiaj nyaum, uas nws sawv cev rau hauv ib nrab kawg ntawm nws “xya lub caij.” Raws li ib lub cim ntawm ob lub hwj chim ntawd, sawv ua ib lub nceeg vaj uas raug kho rov qab los hauv xyoo 1798, ces nws kuj sawv cev rau lub hwj chim rhuav tshem thib peb (tus yaj saub cuav), uas yuav kav tau xya caum xyoo cim, thaum tus poj niam ntiav ntawm Tyre raug tsis nco qab lawm. Raws li tus vajntxwv ntawm Babylon, Nebuchadnezzar sawv cev rau txoj kev txuas yaj saub ntawm peb lub hwj chim uas yuav los ua Babylon niaj hnub no hauv hnub kawg, uas tom qab ntawd coj lub ntiaj teb mus rau Armageddon.

He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.

Nws kuj sawv cev rau kev yug los ntawm Tebchaws Meskas raws li tus tsiaj qus hauv ntiajteb, uas tau pib xyoo 1798 ua ib tug menyuam yaj, raug cim los ntawm nws txoj kev tig los ntseeg. Tib lub sijhawm ntawd nws kuj yuav sawv cev rau ob lub kub ntawm tus tsiaj qus hauv ntiajteb, uas yog Republicanism thiab Protestantism uas sawv cev rau lub zog ntawm Tebchaws Meskas, uas yog yam uas pub kom nws los ua haiv neeg uas tau txais kev txaus siab tshaj plaws hauv lub ntiajteb no. Los txog thaum kawg ntawm xya caum xyoo uas yog yam cim ntawd, ob lub kub ntawd mam li raug sawv cev ua Republicanism uas tau poob cev qhev lawm thiab Protestantism uas tau poob cev qhev lawm, nrog rau ob lub kub puav leej raug faib ua ob pawg. Lub kub ntawm Republicanism yuav muaj lub Democratic party uas qhib plhuav tsis quav ntsej tej ntsiab cai dawb huv ntawm Txoj Cai Lij Choj, thiab lub Republican party uas lees hais tias yog cov tiv thaiv thiab cov qhuas sawv cev rau Txoj Cai Lij Choj, tiamsis qhov tseeb lawv tsis lees tej ntsiab cai dawb huv ntawm Txoj Cai Lij Choj, thaum lawv xaiv tej kab lis kev cai thiab tej kevcai coj ua los tsa siab dua tej ntsiab cai nyob hauv daim ntawv dawb huv ntawd.

The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.

Ob pab ntawd tau raug piv txwv ua ntej los ntawm cov Xadukais thiab cov Falixais nyob rau tiam ntawm Khetos. Tus ntsuj plig ntawm cov Xadukais thiab cov Falixais kuj yuav raug qhia tawm hauv lub kub ntawm cov Protestant uas poob kev ntseeg lawm, nrog ib pab txhawb kev pe hawm hnub Sunday thiab lwm pab txhawb kev pe hawm hnub Xanpataus. Nebukhanexas lub xeev uas tau hloov siab los ntseeg thaum txog “qhov kawg ntawm cov hnub,” xyoo 1798, yog ib daim duab phim zoo sawv cev rau Tebchaws Meskas, thiab rau ob lub kub ntawm tus tsiaj nyaum hauv ntiajteb. Tag nrho peb lub cim no—tus tsiaj nyaum hauv ntiajteb thiab nws ob lub kub—tau raug teem tseg kom hloov ntawm ib tug menyuam yaj mus ua ib tug zaj.

Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.

Nebukhanexas, thaum kawg ntawm nws “xya lub sij hawm,” sawv cev rau txoj kev txuas uas txheeb xyuas nws lub nceeg vaj Npanpiloo tiag tiag ua lub cim ntawm Npanpiloo niaj hnub hauv hnub kawg, uas muaj zaj, tsiaj nyaum, thiab tus yaj saub cuav. Nws kuj sawv cev rau peb lub hwj chim yaj saub uas raug sawv cev los ntawm tus tsiaj nyaum hauv ntiajteb uas muaj ob tug kub, uas hloov ntawm ib tug menyuam yaj mus ua ib tug zaj nyob rau hauv xya caum xyoo piv txwv uas tus niam ntiav ntawm Tais raug tsis quav ntsej. Nws yog ib qho tob heev uas nws lub nceeg vaj tiag tiag yog kiag lub nceeg vaj uas ua hom piv txwv rau lub nceeg vaj uas kav tau xya caum xyoo piv txwv.

Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “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?”

Lub cim uas Nebuchadnezzar pom nyob hauv tshooj plaub, yuav tsum muab nphoo saum tshooj ib. Thaum siv raws li ntawd lawm, nws coj cov cim tseem ceeb ntawm keeb kwm Millerite los sib sau ua ke, thiab lees paub ntau qhov tseeb ntawm zaj yog toog pom ntawm tus Dej Ulai uas tau raug qhib tawm rau lub sijhawm ntawd. Lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm txoj kev txav Millerite yog lo lus nug thiab lo lus teb hauv Daniyee tshooj yim, nqe kaum peb thiab kaum plaub. Lo lus nug yog hais tias, “Lub yog toog pom txog kev txi niaj hnub, thiab kev ua txhaum uas ua kom muaj kev puas tsuaj, uas muab ob leeg—lub tuam tsev dawb huv thiab pab tub rog—rau kev raug tsuj hneev taw ntawd, yuav kav ntev npaum li cas?”

Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”

Ntawm ntau pua lo lus, yog tsis hais ntau txhiab lo lus, uas tau raug ntxiv rau hauv phau Vajlugkub, tsuas yog lo lus uas raug ntxiv tias “sacrifice” xwb uas kev tshoov siab qhia meej tias tsis yog ib feem ntawm cov ntawv qub. Thaum muab lo lus ntawd tshem tawm kom raug lawm, ces nws qhia meej tias “the daily thiab the transgression” yog ob lub hwjchim sib txawv uas ua kom puam tsuaj. Sister White qhia meej tshwjxeeb tias lo lus “sacrifice” raug ntxiv los ntawm tibneeg lub tswvyim thiab tsis siv rau hauv cov ntawv ntawd, thiab hauv tib nqe lus ntawd nws kuj qhia tias cov Millerites yeej raug thaum lawv txheeb “the daily” tias yog kev ntseeg cuav paganism. Cov ntsiab lus qauv sau ntawv nyob hauv lo lus nug ntawm nqe kaum peb ntawd, Khetos tau ua tib zoo qhia los ntawm Sister White tej ntawv sau, thiab thaum raug tswj hwm los ntawm cov nqe Vajlugkub thiab cov lus qhia tshoov siab uas raug ntxiv ntawd lawm, lo lus nug ces yog, “Lub zeem muag hais txog ob lub hwjchim ua kom puam tsuaj ntawm paganism thiab papalism, uas yuav tsuj nqis ob qho tib si lub chaw dawb huv thiab Vajtswv haiv neeg, yuav kav ntev npaum li cas?”

Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.

Yog li ntawd, thaum Nebuchadnezzar raug muab tso rau ntawm “lub sijhawm kawg,” hauv xyoo 1798, nws sawv cev rau ib tug neeg uas twb hloov siab los ntseeg lawm, thiab yog li ntawd nws sawv cev rau cov “neeg txawj ntse” uas yuav to taub tus ncej tseem ceeb thiab lub hauv paus ntawm Adventism. Nws txoj kev hloov siab los ntseeg qhia txog cov “neeg txawj ntse” uas to taub txog “kev paub uas nce ntxiv” uas raug qhib tawm thaum lub sijhawm ntawd, tiam sis nws tus kheej txoj kev cim cev yaj saub ncaj qha piav qhia txog keeb kwm uas yog ntsiab lus ntawm lo lus nug hais tias, “lub zeem muag hais txog lub hwj chim ua kom puam tsuaj ntawm paganism thiab papalism uas yuav tsuj hnyo Vajtswv haiv neeg (the host), thiab Vajtswv lub tuam tsev dawb huv, yuav kav ntev npaum li cas?” Raws li ib lub cim ntawm ib tug “nkauj xwb txawj ntse” uas to taub txog “kev paub uas nce ntxiv,” nws sawv cev rau William Miller, vim Miller yog lub cim ntawm cov uas “txawj ntse” nyob hauv keeb kwm uas tau pib ntawm “lub sijhawm kawg,” hauv xyoo 1798.

Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.

Nebuchadnezzar yog ib lub cim ntawm txoj kevcim ntawm “lub sij hawm kawg,” thiab thaum muab los txheej saum tshooj ib, nws kuj sawv cev rau qhov tuaj txog ntawm tus tim tswv ib thaum lub sij hawm ntawd, vim hais tias hauv tshooj plaub, “teev” uas Daniel muab zaj lus ceeb toom rau Nebuchadnezzar, yog qhov cim tseg txog thaum tus tim tswv ib tuaj txog, thiab qhov ntawd yog xyoo 1798. “Teev” uas Nebuchadnezzar txoj kev txiav txim los txog, sawv cev rau “teev” ntawm qhov pib ntawm Vajtswv txoj kev txiav txim tshawb xyuas thaum Lub Kaum Hli 22, 1844. Cov kevcim uas tsim los ntawm lub cim txhais ntawm Nebuchadnezzar hauv tshooj plaub yog 723 BC, 538, 1798 (lub sij hawm kawg) thiab Lub Kaum Hli 22, 1844.

The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.

Cov cim ciam ntawm keeb kwm Millerite hauv Daniyee tshooj ib pib nrog Jehoiakim, uas yog ib lub cim ntawm kev txhawb zog rau thawj zaj lus, uas tau los txog rau “lub sijhawm kawg,” xyoo 1798. Kev txhawb zog rau thawj zaj lus, uas Jehoiakim sawv cev rau, cim hnub Yim Hli 11, 1840. Kev kov yeej Jehoiakim pib xya caum xyoo ntawm Npanpiloo txoj kev kav, uas xaus nrog Cyrus tsab cai. Tshooj ib ntawm Daniyee qhia txog ib txoj txheej txheem sim peb theem, uas sawv cev ua ib qho kev sim txog zaub mov, tom qab ntawd yog ib qho kev sim pom ntawm qhov muag uas xaus nrog ib qho kev sim litmus. Peb qho kev sim ntawd sawv cev rau hnub Yim Hli 11, 1840, thaum tus tim tswv muaj hwjchim loj, uas tsis yog lwm tus tsawg dua li Yexus Khetos tus kheej, nqes saum ntuj los nrog ib phau ntawv me me uas Vajtswv haiv neeg yuav tsum “noj” thaum ntawd, ib yam li Daniyee thiab peb tug neeg tsim txiaj tau xaiv noj zaub mov txom ncauj, tsis yog noj Npanpiloo tej zaub mov.

The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.

Qhov kev sim zaum ob ntawm txoj txheej txheem ntawd sawv cev rau qhov kev tshwm sim pom tseeb ntawm cov pawg ntseeg Protestant txoj kev tsis lees txais Miller cov lus (tus tim tswv thawj zaj lus), thaum ntawd thiaj pom tau ib txoj kev txawv txav ntawm qhov kev txav Millerite thiab cov pawg ntseeg Protestant uas tom qab ntawd pib lawv txoj hauj lwm yaj saub ua Protestantism uas tau thim txoj kev ntseeg lawm. Qhov kev txawv ntawm ob pab no raug cim tseg meej npaum li Daniel thiab peb tug uas muaj nqis ntawd, uas lawv cev nqaij daim tawv zoo dua thiab rog dua vim lawv noj tej zaub mov saum ntuj ceeb tsheej, tsis yog noj mov noj haus raws li Babylon. Qhov kev txawv ntawd raug cim tseg thaum kawg ntawm xyoo hauv Vajlugkub xyoo 1843 (Plaub Hlis 19, 1844), thaum lub sijhawm ncua ntawm zaj lus piv txwv txog kaum leej nkauj xwb tuaj txog.

The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.

Qhov kev sim siab thib peb, uas yog qhov kev sim ntsuas tseeb kawg, sawv cev rau hnub Kaum Hli 22, 1844 thaum, tom qab peb xyoos, “teev” ntawd los txog uas Nebuchadnezzar nws tus kheej txiav txim thiab tshaj tawm tias Daniel thiab peb tug neeg tsim txiaj ntawd zoo dua cov neeg txawj ntse hauv Npanpiloo “kaum npaug.” Kev tso Daniyees tshooj plaub saum tshooj ib ua rau pom cov cim theem ntawm keeb kwm Millerite pib nrog “lub sijhawm kawg” hauv 1798; kev txhawb zog ntawm thawj tus tim tswv txoj xov rau hnub Yim Hli 11, 1840; thawj qhov kev poob siab rau hnub Plaub Hlis 19, 1844; thiab qhov kev poob siab loj rau hnub Kaum Hli 22, 1844.

Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.

Dhau li qhov kev txheeb xyuas cov cim tseem ceeb tshwj xeeb hauv keeb kwm Millerite, ob tshooj no, thaum muab los sib txuas ua ke “kab saum kab,” qhia txog zaj lus ntawm thawj tus tim tswv, txheeb qhia ob lub hwjchim uas rhuav tshem, uas yog lub ntsiab lus ntawm txoj kev qhuab qhia hauv paus txog ob txhiab peb puas hnub, thiab kuj yog txoj kev sim peb theem ntawm Daniyee kaum ob uas ib txwm tshwm sim thaum phau ntawv Daniyee raug qhib lub cim.

They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.

Lawv kuj pom tias Nebukhanexas, raws li lub cim ntawm cov neeg txawj ntse hauv xyoo 1798, nrog rau nws zaj npau suav thib ob hauv tshooj plaub, sawv cev rau William Miller, uas nws txoj kev txav no yuav los ua tus kub muaj zog Protestant tseeb. Txoj hauj lwm ntawm William Miller, uas sawv cev rau cov tseeb hauv paus uas yog lub hauv paus ntawm Adventism, raug sawv cev rau saum Habakkuk ob daim phiaj, thiab Vajtswv tau coj kev tsim tawm ntawm ob daim phiaj dawb huv ntawd.

There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.

Muaj ntau yam tseeb uas yog lus faj lem uas Miller tsis tau pom kom raug, vim tias nws qhov chaw sawv hauv keeb kwm ntawm lus faj lem tsis pub nws lees paub tias muaj peb lub hwj chim ua kom puam tsuaj; tsis yog tsuas yog kev pe dab qhuas (zaj), kev cai papas (tsiaj qus), tiam sis kuj muaj Protestantism uas tau thim txoj kev ntseeg lawm (tus yaj saub cuav). Hauv Vajtswv txoj kev saib xyuas, cov kev to taub txog lus faj lem uas yog ntawm Miller, uas raug txwv los ntawm nws qhov chaw sawv hauv keeb kwm, tsis tau raug sawv cev rau saum ob daim ntxhuav dawb huv ntawm Habakkuk.

Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.

Npau suav thib ob ntawm Nebukhanexas uas nyob hauv Daniyee tshooj plaub, sawv cev rau William Miller npau suav thib ob. Ob zaj npau suav no tib si hais txog “xya lub caij,” thiab Miller npau suav qhia txog kev tsis lees txais nws tes haujlwm uas pib xyoo 1863, thiab nce zuj zus mus txog rau Lub Suab Quaj Ib Tag Hmo. Ob zaj npau suav no xaus rau hauv ib lub nceeg vaj uas raug muab rov kho dua tom qab ib lub sijhawm ntawm kev tawg khiav. Vim li no, peb yuav xub xav txog Miller npau suav thib ob, ua ntej peb yuav xav txog ncaj qha txog yog toog pom ntawm tus Dej Ulai uas raug qhib lub cim foob rau xyoo 1798.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Kuv ua npau suav tias Vajtswv, los ntawm ib txhais tes uas tsis pom, xa ib lub thawv me uas raug txua zoo kawg nkaus tuaj rau kuv, ntev kwv yees kaum nti thiab dav rau nti rau nti, ua los ntawm ntoo ebony thiab hlaws, raug ntxig dai kom zoo nkauj heev. Muaj ib tug yawm sij txuas nrog lub thawv ntawd. Kuv txawm tam sid muab tus yawm sij los qhib lub thawv; ces, ua rau kuv xav tsis thoob thiab ceeb tas nrho, kuv pom tias nws puv nkaus rau txhua yam thiab txhua qhov loj me ntawm tej kub nyhiab, pob zeb diamond, tej pob zeb muaj nqis, thiab npib kub nrog npib nyiaj ntawm txhua yam loj thiab txhua tus nqi, raug teeb kom zoo nkauj nyob rau lawv tej chaw nyias nyob nyias hauv lub thawv; thiab thaum raug teeb li ntawd lawm, lawv ci ntsa iab thiab muaj hwjchim ci ntsa iab uas tsuas yog lub hnub xwb thiaj yuav piv tau.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Kuv xav tias tsis yog kuv tes dej num uas yuav txaus siab rau qhov kev pom zoo kawg nkaus no ib leeg xwb, txawm yog kuv lub siab puv npo kev zoo siab rau qhov ci ntsa iab, kev zoo nkauj, thiab nqis txiaj ntawm yam uas nyob hauv nws. Vim li ntawd kuv thiaj muab nws tso rau saum lub rooj nruab nrab hauv kuv chav, thiab tshaj tawm tias txhua tus uas muaj lub siab xav yeej yuav tuaj saib tau qhov kev pom uas muaj hwjchim ci ntsa iab thiab kaj lug tshaj plaws uas tibneeg puas tau pom hauv lub neej no.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Cov neeg pib tuaj sib sau ua ke, thaum xub thawj muaj tsawg leej, tiam sis nce zuj zus mus ua ib pab neeg coob. Thaum lawv xub saib rau hauv lub thawv nyiaj ntawd, lawv xav tsis thoob thiab qw zoo siab. Tiamsis thaum cov neeg tuaj saib nce coob tuaj, txhua tus txawm pib kov cov hniav nyiaj hniav kub, muab lawv rho tawm hauv lub thawv nyiaj thiab muab pov tawg khiav rau saum rooj. Kuv pib xav tias tus tswv yuav rov nug lub thawv nyiaj thiab cov hniav nyiaj hniav kub ntawd ntawm kuv tes dua; thiab yog kuv cia lawv tawg khiav mus li ntawd, kuv yuav tsis muaj peev xwm muab lawv rov tso rau hauv lawv tej chaw hauv lub thawv nyiaj ib yam li yav tas los lawm; thiab kuv hnov tias kuv yuav tsis muaj peev xwm sawv tau rau qhov kev lav ris ntawd, rau qhov nws yuav hnyav heev. Ces kuv pib thov ntuas cov neeg kom txhob kov lawv, los sis txhob muab lawv rho tawm hauv lub thawv nyiaj; tiam sis qhov ntau uas kuv thov ntuas, lawv haj yam muab lawv pov tawg khiav ntxiv; thiab nim no lawv zoo li muab lawv pov tawg khiav thoob plaws lub chav, rau pem teb thiab rau saum txhua daim rooj tog hauv lub chav.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Tom qab ntawd kuv pom tias nyob hauv cov hniav nyiaj hniav kub thiab cov npib uas yog tiag, lawv tau muab ib co loj kawg nkaus uas suav tsis txheeb ntawm cov hniav nyiaj hniav kub cuav thiab cov npib dag sib xyaw pov tseg rau hauv. Kuv chim siab heev rau lawv txoj kev coj tsis tsim txiaj thiab lawv txoj kev tsis txawj ua tsaug, thiab kuv tau cem thiab thuam lawv vim li ntawd; tiam sis qhov kuv cem lawv ntau npaum li cas, lawv haj yam muab cov hniav nyiaj hniav kub cuav thiab cov npib dag ntawd xyaw pov ntxiv rau hauv cov uas yog tiag.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Tom qab ntawd kuv thiaj ntxhov siab hauv kuv tus ntsuj plig cev nqaij daim tawv thiab pib siv dag zog cev nqaij daim tawv ntiab lawv tawm hauv chav; tiam sis thaum kuv tab tom ntiab ib tug tawm, peb tug ntxiv tseem nkag los thiab nqa av, tej txiag txua ntoo, xuab zeb, thiab txhua yam khib nyiab tuaj, mus txog rau thaum lawv npog tag nrho txhua lub pov haum tiag, pob zeb diamond, thiab tej npib, uas txhua yam ntawd raug thaiv tsis pub pom. Lawv kuj muab kuv lub thawv nyiaj txiag rhuav ua tej daim thiab muab nws tawg tas xyaw nrog tej khib nyiab. Kuv xav tias tsis muaj ib tug neeg twg quav ntsej txog kuv txoj kev tu siab lossis kuv txoj kev npau taws. Kuv poob siab thiab qaug zog hauv siab tag nrho, ces kuv zaum quaj.”

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Thaum kuv tseem quaj ntsuag thiab tu siab vim kuv txoj kev ploj loj thiab lub luag hauj lwm uas kuv yuav tsum ris, kuv nco txog Vajtswv, thiab thov Vajtswv mob siab kawg kom Nws yuav xa kev pab los rau kuv. Tam sim ntawd lub qhov rooj qhib hlo, thiab ib tug txiv neej nkag los rau hauv chav ntawd, thaum ntawd cov neeg sawv daws thiaj li tawm hauv chav mus; thiab nws, tuav ib rab txhuam av hauv tes, qhib tej qhov rais, thiab pib cheb cov av thiab tej khib nyiab tawm hauv chav ntawd.”

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Kuv quaj thov Nws kom ncua tseg, rau qhov muaj ib co pob zeb muaj nqis tawg ua pawg nyob nruab nrab ntawm cov khib nyiab.”

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> “Nws hais rau kuv tias ‘txhob ntshai,’ rau qhov nws yuav ‘saib xyuas lawv.’”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Tom qab ntawd, thaum nws cheb cov av thiab tej khib nyiab, tej hniav nyiaj hniav kub cuav thiab tej nyiaj npib cuav, txhua yam ntawd sawv thiab tawm mus ntawm qhov rais ib yam li ib tauv huab, thiab cua nqa lawv ya mus lawm. Hauv qhov kev ntxhov ntawd kuv kaw kuv ob lub qhov muag ib pliag; thaum kuv qhib lawv, cov khib nyiab twb ploj tag lawm. Cov hniav nyiaj hniav kub muaj nqis, cov pob zeb diamond, cov npib kub thiab npib nyiaj, nphoo lug puv nkaus thoob plaws hauv chav.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Nws thiaj muab ib lub thawv nyiaj txiag tso rau saum rooj, uas loj dua thiab zoo nkauj dua lub qub heev, ces khaws tej hniav nyiaj hniav kub, tej pob zeb diamond, thiab tej npib puv nkaus tes, muab pov rau hauv lub thawv ntawd mus txog thaum tsis tshuav ib yam li, txawm yog qee lub pob zeb diamond me tsuas loj npaum li taub hau koob xwb los.”

> “He then called upon me to ‘come and see.’

> “Ces nws thiaj hu kuv kom ‘los thiab saib.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Kuv ntsia rau hauv lub hleb, tiam sis kuv ob lub qhov muag raug lub yeeb koob ntawm qhov uas kuv pom ci ntsa iab ua rau qaim muag. Lawv ci ntsa iab kaum npaug tshaj lawv lub yeeb koob qub. Kuv xav tias lawv twb raug txhuam hauv cov xuab zeb los ntawm ko taw ntawm cov neeg phem uas tau muab lawv tawg faib thiab tsuj lawv rau hauv plua tshauv. Lawv raug teem cia raws li kev txiav txim zoo nkauj hauv lub hleb, txhua yam nyob hauv nws qhov chaw, tsis muaj ib qho cim pom tseeb li ntawm kev mob siab uas tus txiv neej uas pov lawv rau hauv tau ua rau. Kuv qw nrov nrov vim muaj kev xyiv fab heev, thiab lub suab qw ntawd thiaj tsa kuv sawv.” Early Writings, 81–83.

We will address Miller’s dream in the next article.

Peb yuav hais txog Miller zaj npau suav hauv tsab ntawv tom ntej.

The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.

Cov lus hauv qab no yog ib lo lus qhib rau William Miller zaj npau suav thib ob, uas James White tau sau thaum nws luam tawm Miller zaj npau suav ntawd hauv Advent Herald.

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.

> “Zaj npau suav nram qab no tau raug luam tawm hauv Advent Herald, dhau ob xyoos los lawm. Thaum ntawd kuv pom tias nws tau qhia meej meej txog peb txoj kev paub dhau los hais txog Kev Los Zaum Ob, thiab tias Vajtswv tau muab zaj npau suav ntawd los ua txiaj ntsig rau pab yaj uas tawg ua ntau qhov.”

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Nyob hauv cov cim qhia tias hnub loj thiab txaus ntshai ntawm tus Tswv twb los ze lawm, Vajtswv tau tsa tej npau suav cia. Saib Yau-ees 2:28–31; Tubtxib Tes Haujlwm 2:17–20. Tej npau suav yuav los tau peb yam; thawj, ‘vim muaj hauj lwm ntau.’ Saib Qhia Txog Vajtswv 5:3. Yam ob, cov uas nyob hauv dab phem qias neeg thiab kev dag ntxias ntawm Xatas, kuj yuav muaj npau suav los ntawm nws txoj kev cuam tshuam. Saib Kevcai 8:1–5; Yelemis 23:25–28; 27:9; 29:8; Xekhaliya 10:2; Yudas 8. Thiab yam peb, Vajtswv yeej ib txwm qhia, thiab tseem qhia nws haiv neeg ntau dua los tsawg dua los ntawm tej npau suav, uas los dhau los ntawm txoj hauj lwm ntawm cov tim tswv thiab tus Vaj Ntsuj Plig Dawb Huv. Cov uas sawv ruaj khov hauv qhov kaj ntshiab ntawm qhov tseeb yuav paub thaum Vajtswv pub ib zaj npau suav rau lawv; thiab cov ntawd yuav tsis raug dag ntxias thiab coj mus yuam kev los ntawm tej npau suav cuav.”

> “‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “‘Nws hais tias, Nej cia li mloog kuv tej lus tam sim no; yog muaj ib tug yaj saub nyob hauv nej, kuv tus Tswv yuav ua kom nws paub kuv tus kheej hauv ib zaj yog toog pom, thiab yuav hais lus rau nws hauv ib zaj npau suav.’ Teev Npe 12:6. Yakhauj hais tias, ‘Tus Tswv tus tim tswv tau hais lus rau kuv hauv ib zaj npau suav.’ Chivkeeb 31:2. ‘Thiab Vajtswv tau tuaj cuag Lanpas uas yog neeg Xilees hauv ib zaj npau suav thaum hmo ntuj.’ Chivkeeb 31:24. Nyeem Yauxej tej npau suav, [Chivkeeb 37:5–9], ces mam nyeem zaj keeb kwm uas ntxim nyiam txog lawv txoj kev ua tiav nyob hauv tebchaws Iziv. ‘Nyob hauv Kinpoos tus Tswv tau tshwm rau Xalaumoo hauv ib zaj npau suav thaum hmo ntuj.’ 1 Vajntxwv 3:5. Daim duab loj uas tseem ceeb heev hauv Daniyee tshooj 2 raug muab los hauv ib zaj npau suav, thiab tseem muaj plaub tug tsiaj qus, thiab lwm yam hauv tshooj 7 thiab. Thaum Helauj nrhiav kev rhuav tshem tus Cawmseej uas tseem yog menyuam mos, Yauxej raug ceeb toom hauv ib zaj npau suav kom khiav mus rau tebchaws Iziv. Mathais 2:13.”

> “‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

> “‘Thiab yuav muaj li no rau HAUV HNUB TOM QAB KAWG, Vajtswv hais tias, Kuv yuav nchuav tawm ib feem ntawm Kuv tus Ntsuj Plig rau saum txhua cev nqaij daim tawv: thiab nej tej tub thiab nej tej ntxhais yuav cev lus faj lem, thiab nej tej hluas yuav pom yog toog, thiab nej tej laus yuav ua npau suav.’ Tubtxib Tes Haujlwm 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Txiaj ntsim ntawm kev cev lus faj lem, los ntawm kev npau suav thiab tej zeem muag, nyob ntawm no yog txiv ntawm Vaj Ntsuj Plig Dawb Huv, thiab nyob rau hnub kawg yuav tsum raug muab tshwm los kom txaus ua ib lub cim. Nws yog ib yam ntawm tej txiaj ntsim ntawm pawg ntseeg txoj moo zoo.

> “‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.

> “‘Thiab Nws tau muab ib txhia ua tubtxib; thiab ib txhia ua COV YAJ SAUB; thiab ib txhia ua cov tshaj tawm txoj moo zoo; thiab ib txhia ua xibhwb thiab xibfwb; Kom cov neeg dawb huv raug tsim kom tiav, rau txoj hauj lwm ntawm txoj kev qhuab qhia, rau kev txhim kho lub cev ntawm Khetos.’ Efexaus 4:11–12.”

> “‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “‘Thiab Vajtswv tau tsa ib txhia rau hauv pawg ntseeg, ua ntej cov tubtxib, thib ob cov YAJ SAUB,’ thiab lwm yam. 1 Khaulee 12:28. ‘Tsis txhob saib tsis taus tej lus QHIA YAV TOM NTEJ.’ 1 Thexalaunikes 5:20. Saib ntxiv thiab Haujlwm 13:1; 21:9; Loos 7:6; 1 Khaulee 14:1, 24, 39. Cov yaj saub los yog tej lus qhia yav tom ntej yog rau kev txhim kho pawg ntseeg ntawm Khetos; thiab tsis muaj ib qho pov thawj uas yuav muab tau los ntawm Vajtswv Txojlus hais tias tej no yuav tsum tseg ua ntej cov tshaj moo zoo, cov xibhwb thiab cov xibfwb yuav tsum tseg. Tiamsis tus uas tawm tsam hais tias, ‘Muaj ntau heev lawm tej yog toog pom cuav thiab npau suav cuav uas kuv tsis muaj peev xwm tso siab rau ib yam dabtsi zoo li ntawd.’ Qhov ntawd yeej muaj tseeb tias Xatas muaj nws tej yam cuav xyaum. Nws yeej ib txwm muaj cov yaj saub cuav, thiab yeej tsim nyog peb cia siab tias tam sim no los kuj yuav muaj lawv hauv lub sijhawm kawg no uas yog nws lub sijhawm dag ntxias thiab kov yeej. Cov uas tsis kam txais tej kev tshwm sim tshwjxeeb ntawd vim muaj yam cuav xyaum, lawv kuj yuav mus deb zog ib yam nkaus thiab tsis lees tias Vajtswv puas tau tshwm sim rau neeg hauv npau suav lossis hauv yog toog pom li, rau qhov yam cuav xyaum yeej ib txwm muaj lawm.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Kev npau suav thiab tej yog toog pom yog txoj hau kev uas Vajtswv tau qhia nws tus kheej rau tibneeg. Los ntawm txoj hau kev no nws tau hais rau cov yaj saub; nws tau tsa lub txiaj ntsim cev Vajtswv lus los nyob hauv cov txiaj ntsim ntawm pawg ntseeg txoj moo zoo, thiab nws tau muab kev npau suav thiab tej yog toog pom koom nrog lwm yam cim ntawm ‘HNUB NYOOG TOM QAB.’ Amen.

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.

> “Lub hom phiaj uas kuv muaj nyob hauv tej lus hais saum no yog kom tshem tawm tej kev tsis pom zoo raws li Vajlugkub qhia, thiab npaj lub siab lub ntsws ntawm tus nyeem rau yam uas yuav raws los tom ntej no.” James White.

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