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# The Book of Daniel - Number Eighty-Two

Phau Ntawv Daniyees - Yim Caug Ob

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Qhib Txog Daim Duab Xam Khuam Ua Yaj Saub: Nkag Siab Txog Keeb Kwm ntawm Daniel 11 thiab Qhov Tseem Ceeb ntawm “Txhua Hnub” hauv Kev Ntseeg Adventist

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Tom qab peb tshuaj xyuas keeb kwm txij xyoo 1863 mus txog rau lub sijhawm kawg hauv 1989, nyob hauv cov ntsiab lus ntawm plaub yam qias vuab tsuab hauv Exekees tshooj yim, uas sawv cev rau plaub tiam ntawm Adventism, peb yuav tig peb lub siab mloog mus rau qhov kev nce ntxiv ntawm kev paub uas raug qhib tawm hauv 1989. Qhov kev nce ntxiv ntawm kev paub ntawd yog hais txog rau rau nqe kawg ntawm Daniyees tshooj kaum ib. Hauv 1989, peb pab pawg me kawm Vajluskub hnub Xanpataus tau tshawb pom cov kab kev hloov tshiab ntawm cov lus faj lem hauv Vajluskub, uas Future for America feem ntau hais txog, thiab uas tsim tsa cov txheej xwm sib law liag hauv txhua kab kev hloov tshiab, uas tom qab ntawd pub rau tus kawm txog lus faj lem xyaum siv txoj kev siv txheej txheem ntawm nag lig raws li “kab dhau kab.”

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Tsis pub dhau ob peb xyoos (1992), kuv tau sau ib daim ntawv piav txog rau nqe kawg rau ntawm Daniyee tshooj kaum ib. Daim ntawv ntawd raug sau tseg rau kuv tus kheej txoj kev txaus siab xwb, vim kuv tsis muaj peev xwm los sis lub hom phiaj yuav muab txoj kev kawm no tshaj tawm rau sawv daws. Txog xyoo 1994, daim ntawv ntawd tau mus txog rau ib lub chaw hauj lwm Adventist uas txhawb nqa nws tus kheej, thiab txog xyoo 1995, ib pawg ntawm kaum ib tsab xov xwm hais txog rau nqe kawg ntawm Daniyee tshooj kaum ib tau luam tawm rau hauv ib phau ntawv xov xwm txhua hli uas lub chaw hauj lwm ntawd tsim. Tsuas muaj ob peb qhov kev hais meej txog Daniyee tshooj kaum ib nyob hauv cov ntawv sau ntawm tus Ntsuj Plig ntawm Lus Qhia Ua Yaj Saub, thiab qhov tseem ceeb tshaj plaws ntawm lawv txhua qhov tau los ua ib lub ntsiab lus sib cav tseem ceeb rau qhov raug cai ntawm daim ntawv thov uas kuv tau nthuav qhia hais txog cov nqe ntawd.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Peb tsis muaj sij hawm yuav poob ntxiv lawm. Lub sijhawm kev txom nyem nyob tom ntej peb. Lub ntiaj teb raug qhib ntxias los ntawm tus ntsuj plig ntawm kev ua rog. Tsis ntev no cov xwm txheej kev txom nyem uas tau hais tseg hauv tej lus faj lem yuav tshwm sim. Cov lus faj lem hauv Daniyees tshooj kaum ib twb yuav luag mus txog rau nws qhov kev tiav puv npo lawm. Feem ntau ntawm keeb kwm uas twb tau tshwm sim los ua kom tiav cov lus faj lem no yuav rov muaj dua. Hauv nqe peb caug muaj ib lub hwj chim raug hais txog tias ‘yuav nyuaj siab, [Daniel 11:30–36 quoted.]’

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

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

Sister White is clear that 1798, is the “time of the end.”

Muam White hais meej tias xyoo 1798 yog “lub sijhawm kawg.”

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Tiamsis nyob rau lub sij hawm kawg, tus yaj saub hais tias, ‘Coob leej yuav khiav mus los, thiab kev txawj ntse yuav nce ntxiv.’ Daniyees 12:4.... Txij xyoo 1798 los, phau ntawv Daniyees twb raug qhib lawm, kev paub txog tej lus faj lem twb nce ntxiv lawm, thiab coob leej tau tshaj tawm txoj xov tseem ceeb thiab hnyav ntawm txoj kev txiav txim uas nyob ze.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Nqe plaub caug ntawm Daniel tshooj kaum ib pib nrog lo lus no hais tias, “Thiab thaum lub sijhawm kawg.”

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Thiab thaum txog lub sijhawm kawg, vajntxwv sab qab teb yuav tuaj tawm tsam nws; thiab vajntxwv sab qaum teb yuav tuaj tawm tsam nws ib yam li cua daj cua dub, nrog tsheb nees rog, thiab nrog cov neeg caij nees, thiab nrog ntau lub nkoj; thiab nws yuav nkag mus rau hauv tej tebchaws, thiab yuav nyab hla thiab hla dhau mus. Daniel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Nws yog ib yam pom tseeb, txawm yog tsis muaj qhov kev lees paub ncaj qha ntawm tus Ntsuj Plig ntawm kev cev yaj saub los xij, tias nqe plaub caug cim txog qhov pib ntawm ib kab xwm txheej uas tau pib xyoo 1798. Cov xwm txheej ntawd coj mus txog rau qhov xaus ntawm tibneeg txoj kev sim siab, rau qhov nqe ib ntawm Daniel tshooj kaum ob hais tias, “Thiab lub sijhawm ntawd Mi-khas yuav sawv tsees,” thiab Muam White hais meej tias thaum Mi-khas sawv tsees lawm, tibneeg txoj kev sim siab kuj xaus lawm.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Lub sijhawm ntawd, Mikha-ee yuav sawv tsees, tus Tub Vaj Ntxwv loj uas sawv cev rau cov me nyuam ntawm koj haiv neeg; thiab yuav muaj ib lub sijhawm ntawm kev txom nyem, yam uas tsis tau muaj dua li txij thaum muaj ib haiv neeg los txog rau lub sijhawm ntawd; thiab lub sijhawm ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas pom muaj sau tseg nyob rau hauv phau ntawv.’ Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Thaum tus tim tswv thib peb txoj xov kaw lawm, txoj kev hlub tshua tsis thov sawv cev rau cov neeg txhaum uas nyob hauv ntiajteb lawm ntxiv. Vajtswv haiv neeg twb ua tiav lawv tes haujlwm lawm. Lawv tau txais ‘nag lig,’ ‘kev txhawb siab uas los ntawm tus Tswv xub ntiag los,’ thiab lawv raug npaj txhij rau lub sijhawm kev sim siab uas nyob tom hauv ntej lawv. Cov tim tswv tab tom maj nroos mus los hauv ntuj ceeb tsheej. Ib tug tim tswv rov qab los ntawm ntiajteb tshaj tawm tias nws tes haujlwm tiav lawm; qhov kev sim zaum kawg twb raug coj los saum lub ntiajteb lawm, thiab txhua tus uas tau qhia tias lawv ncaj ncees rau tej lus qhuab qhia saum ntuj los twb tau txais ‘lub cim ntawm Vajtswv uas muaj txoj sia nyob.’ Ces Yexus tso tseg Nws txoj haujlwm thov sawv cev hauv lub tuam tsev teev ntuj saum toj. Nws tsa Nws ob txhais tes, thiab nrog suab nrov nrov hais tias, ‘Ua tiav lawm;’ thiab tag nrho pab tim tswv tshem lawv lub mom thaum Nws tshaj tawm txoj lus hnyav no tias: ‘Tus uas tsis ncaj, cia nws tsis ncaj ntxiv mus: thiab tus uas qias neeg, cia nws qias neeg ntxiv mus: thiab tus uas ncaj ncees, cia nws ncaj ncees ntxiv mus: thiab tus uas dawb huv, cia nws dawb huv ntxiv mus.’ Tshwm Sim 22:11. Txhua rooj plaub twb raug txiav txim lawm rau txoj sia lossis rau txoj kev tuag.” The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Nqe plaub caug ntawm Daniyees kaum ib pib xyoo 1798, thiab nyob hauv nqe plaub caug tsib, thaum vajntxwv sab qaum teb (papacy) los txog nws qhov kawg tsis muaj leejtwg pab tau, lub sijhawm uas tibneeg tseem raug txiav txim siab xaus lawm; vim nqe tom ntej hais tias, “Thiab nyob rau lub sijhawm ntawd,” ua li ntawd thiaj qhia meej txog “lub sijhawm” uas raug sawv cev hauv nqe dhau los, uas yog nqe plaub caug tsib ntawm Daniyees kaum ib. Vajntxwv sab qaum teb (papacy) los txog nws qhov kawg thaum lub sijhawm kaw ntawm tibneeg txoj kev raug txiav txim siab.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Yog li ntawd, keeb kwm ntawm rau nqe kawg hauv Daniyees tshooj kaum ib qhia meej txog ib txheej xwm sib law liag uas pib xyoo 1798 thiab xaus rau thaum lub sijhawm txoj kev sim siab rau tib neeg raug kaw. Thaum Muam White tseem muaj sia nyob, xyoo 1798 yeej meej tseeb tias twb nyob hauv nws keeb kwm yav dhau los lawm. Thaum nws hais tias “txoj kev faj lem hauv Daniyees tshooj kaum ib yuav luag twb mus txog nws qhov kev ua tiav tiav lawm,” nws tsuas yog tuaj yeem tab tom hais txog keeb kwm uas tshwm sim tom qab xyoo 1798, thiab ua ntej Mikhaees sawv los. Ces nws hais meej ntxiv tias “feem ntau ntawm keeb kwm uas tau tshwm sim los hauv kev ua tiav ntawm txoj kev faj lem no yuav raug rov qab ua dua,” yog li ntawd thiaj qhia rau tus kawm txog kev faj lem tias keeb kwm kawg ntawm Daniyees tshooj kaum ib, uas “yuav luag twb mus txog nws qhov kev ua tiav tiav lawm,” twb raug ua hom piv txwv tseg lawm nyob rau lwm ntu ntawm tej keeb kwm uas raug nthuav tawm hauv Daniyees tshooj kaum ib.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Thaum nws rov hais kom meej txog tus yuam sij tseem ceeb tshaj plaws ntawm txoj kev cev faj lem ntawd lawm, nws mam li hais nqe peb caug mus txog peb caug-rau, thiab tshaj tawm tias, “Tej xwm txheej uas zoo ib yam li cov uas tau piav tseg hauv cov lus no yuav tshwm sim.” Kev tshoov siab tau muab ib tug yuam sij rau cov tub ntxhais kawm cev faj lem uas xav to taub txog qhov kev ua tiav kawg nkaus ntawm Daniyees kaum ib. Tus yuam sij ntawd yog tias keeb kwm ntawm rau nqe kawg ntawm Daniyees kaum ib yog ib qho sib txig raws li keeb kwm uas sawv cev nyob hauv nqe peb caug mus txog peb caug-rau. Muaj ntau yam kaj lug nplua mias uas tau los ntawm qhov kev tshwm qhia no, tiam sis yam uas yuav tsum raug xam pom ntawm no yog tias nyob hauv Daniyees kaum ib nqe peb caug-ib, “the daily,” raug tshem tawm.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Yuav kom to taub keeb kwm uas piav qhia txog kev sib law liag ntawm cov xwm txheej uas coj mus txog rau lub sijhawm uas tibneeg txoj kev sim siab yuav xaus lawm, tus kawm txog tej lus faj lem yuav tsum muaj kev to taub raug txog “qhov niaj hnub.” Yog nqe peb caug-ib tab tom qhia tias Khetos txoj haujlwm ua hauj lwm qhuab qhia nyob hauv lub tuam tsev dawb huv raug muab tshem tawm, los sis yog nws tab tom qhia txog kev muab kev pe hawm dab cuav tawm mus, ces qhov no yog yam tseem ceeb tshaj plaws yuav tsum to taub, yog tias koj xav kom to taub raug txog keeb kwm uas sib txig raws li ntawd uas Muam White tau hais txog thaum nws sau tias, “Scenes similar to those described in these words will take place.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Yog lawm, txoj kev ntseeg Advenyis ntawm Laodicea tsis tau lees paub qhov ua tiav ntawm nqe plaub caug hauv Daniyees kaum ib, tias nws qhia txog kev poob cev qhev ntawm Soviet Union xyoo 1989, los nqe ntawd yeej qhia txog cov xwm txheej ntawd tiag tiag. Rau cov uas xav kom nkag siab kom raug txog qhov kev nce ntawm kev paub txog yav tom ntej uas los txog nrog qhov ua tiav ntawm nqe plaub caug xyoo 1989, ces txoj kev to taub kom raug txog “the daily” thiaj los ua qhov tseeb rau lub sijhawm tam sim no. Thaum pib ntawm xyoo pua nees nkaum, txoj kev to taub kom raug ntawd yog ib yam tseem ceeb, rau qhov nws yog ib feem tseem ceeb ntawm cov lus tseeb hauv paus uas tus Tswv tau siv William Miller los tsim tsa.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Tiamsis nyob rau thawj kaum tsib xyoos ntawm lub xyoo pua nees nkaum, txoj kev xav Protestant uas yog los ntawm Xatas, uas hais tias “the daily” sawv cev rau Khetos tes haujlwm hauv lub tuam tsev dawb huv, tsuas yog ib txoj hauj lwm uas muaj neeg txhawb tsawg xwb, thiab tsis tsim nyog cia kom muaj kev sib cav txog qhov tseeb tias “the daily” yog ib lub cim ntawm kev teev dab teev mlom txawm pib los xij. Vim li no nej thiaj yuav hnov ntawm cov neeg Laodicean uas kho dua tshiab keeb kwm hais tias, lub ntsiab lus ntawm “the daily” “tsis txhob muab ua ib lo lus nug xeem kev ntseeg,” lossis “hais tias lub ntsiab lus ntawm ‘the daily’ tsis txhob muab ua kom kub ntxhov.” Yam uas cov neeg kho dua tshiab ib txwm tseg tawm thaum lawv coj cov tsis tau kawm hauv qhov kev sib tham no, yog cov lus txwv lossis kev tsim nyog uas kev tshoov siab ib txwm muab tso rau saum lub ntsiab lus no. Nqe lus hauv qab no yog hais ncaj qha rau Txwj Laus Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Txwj Laug Haskell yog tus tab tom coj kev tiv thaiv txoj kev to taub uas raug txog “the daily,” tawm tsam Prescott thiab Daniells cov kev tawm tsam nyob rau thawj thiab thib ob xyoo kaum ntawm xyoo pua nees nkaum. Thov ua tib zoo mloog, rau qhov Muam White yeej tsis tau qhia tias Haskell txoj kev to taub txog “the daily,” yog tsis raug; nws tsuas yog qhia nws kom tsis txhob cia qhov kev kub ntxhov ntawd txuas ntxiv mus, vim tus Tswv tsis xav muab ib lub sam thiaj txuas mus tsis tu ncua rau cov yeeb ncuab ntawm qhov tseeb (Prescott thiab Daniells), kom lawv pheej thawb lawv tej lus qhuab qhia cuav mus ntxiv. Hauv nqe lus ntawd Haskell raug cem txog “the chart”, thiab daim chart uas raug hais txog ntawd yog daim chart 1843. Haskell tau luam dua daim chart 1843 ua ib tug tim khawv hauv qhov kev sib cav ntawd. Tiamsis nws tsis yog tsuas luam dua xwb; nws tseem tau ntxiv rau hauv qab daim chart ntawd Muam White zaj lus, qhov uas nws hais tias “the 1843 chart was directed by the hand of the Lord and should not be altered.” Thaum koj nyeem nqe lus ntawd, suav seb pes tsawg zaus nws hais tias, “at this time.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “‘Kuv raug qhia kom hais rau nej tias, Tsis txhob cia muaj tej lus nug raug tsa tawm los nyob rau lub sijhawm no hauv phau Review uas yuav coj mus ua rau tibneeg lub siab tsis ruaj.... Tam sim no peb tsis muaj sijhawm yuav mus nkag rau hauv tej kev sib cav uas tsis tsim nyog, tiam sis peb yuav tsum ua tib zoo xav txog qhov yuav tsum nrhiav tus Tswv kom tau kev hloov siab hloov ntsws tseeb hauv lub siab thiab hauv lub neej. Yuav tsum muaj kev rau siab ruaj nreb kom tau kev dawb huv ntawm tus ntsujplig thiab lub siab.’”

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “Kuv twb tau txais tej lus ceeb toom hais txog qhov tsim nyog uas peb yuav tsum khaws ib txoj kev sawv ua ke. Qhov no yog ib yam uas tseem ceeb heev rau peb nyob rau lub sijhawm no. Raws li tib neeg nyias muaj nyias, peb yuav tsum ua nrog kev ceev faj tshaj plaws.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> “Kuv tau sau ntawv mus rau Txwj Laus Prescott, qhia nws tias nws yuav tsum ceev faj heev kawg kom txhob coj tej ncauj lus los tso rau hauv Review uas yuav zoo li taw tes qhia txog tej qhov tsis txaus nyob hauv peb tej kev paub dhau los lawm. Kuv tau qhia nws tias zaj teeb meem no, uas nws ntseeg tias muaj ib qho yuam kev tau raug ua lawm, tsis yog ib lo lus nug tseem ceeb heev; thiab yog hais tias tam sim no muab nws tsa kom sawv tsees, peb cov yeeb ncuab yuav siv qhov no los ua kom tau zoo rau lawv, thiab yuav muab ib lub pob me ua ib lub roob loj.”

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Rau koj thiab kuv kuj hais tias, qhov teeb meem no [TUS NEEG TIAG NTAWM “TXHUA HNUB” HAUV DANIEL 8.] tsis tsim nyog raug tsa los ua kev sib cav nyob rau lub sijhawm no. Tsis yog, kuv tus kwvtij, kuv xav tias nyob rau lub caij nyoog muaj teeb meem no hauv peb txoj kev paub dhau los, daim ntawv qhia uas koj tau kom luam tawm dua ntawd tsis tsim nyog muab faib mus. Koj tau ua yuam kev hauv qhov teeb meem no. Xatas tab tom ua hauj lwm nrog kev txiav txim siab kom tsim tej xwm txheej uas yuav ua kom muaj kev ntxhov siab. Muaj ib txhia uas yuav zoo siab heev pom peb cov xibhwb mus txog ib qho teeb meem tsis sib haum hauv lo lus nug no, thiab lawv yuav hais nrov ncha txog nws.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “Kuv tau raug qhuab ntuas tias, hais txog yam uas yuav raug hais nyob rau ob tog ntawm lo lus nug no, kev nyob ntsiag to rau lub sij hawm no yog kev hais lus uas muaj hwj chim. Xatas tab tom saib ntsoov nrhiav ib lub sijhawm los tsim kev sib cais nyob hauv peb cov xibhwb thawj coj. Nws yog ib qho yuam kev uas tau luam daim ntawv qhia ntawd tawm ua ntej nej sawv daws yuav tuaj yeem sib sau ua ke thiab los txog rau ib qho kev pom zoo hais txog qhov teeb meem ntawd. Nej tsis tau ua yam muaj tswvyim hauv kev nqa ib lub ntsiab lus los tso rau pem hauv ntej uas yuav tsum tsim kev sib cav thiab ua rau ntau yam kev xav sib txawv raug nthuav tawm, rau qhov txhua nqe yuav raug rub txhais thiab yuam kom muaj ib lub ntsiab uas yuav tsuas yog txhais tau tias kev puas tsuaj rau tes haujlwm xwb. Peb twb muaj txhua yam uas peb ua tau los daws cov lus hais cuav ntawm cov neeg uas tau muab pov thawj txog lawv txoj kev kam ua tim khawv cuav.” Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Hauv zaj lus dhau los no peb tau txheeb paub tias Ellen White tau hais tias cov uas tshaj tawm txoj kev quaj hu txog teev txiav txim tau tuav txoj kev to taub raug txog “qhov niaj hnub,” thiab tias txoj kev xav ntawm Prescott thiab Daniells uas hais tias “qhov niaj hnub,” sawv cev rau Khetos txoj hauj lwm qhuab ntuas hauv lub chaw dawb huv, yog los ntawm Xatas. Nws tau cem Haskell vim nws tso cai rau qhov kev sib cav ntawd txuas mus ntxiv, tiam sis tsis yog vim nws txoj hauj lwm sawv ntawm qhov tseeb hais txog yam uas “qhov niaj hnub,” sawv cev rau. Lub sijhawm ntawd feem coob tseem ntseeg txoj kev to taub ntawm cov pioneer txog “qhov niaj hnub,” thiab qhov tseem ceeb dua, nqe vajlugkub hauv Daniyee kaum ib, uas yuav tsum raug qhib foob rau thaum “lub caij kawg” hauv xyoo 1989, tseem tshuav ntau caum xyoo mam los txog. Lub sijhawm ntawd (1989), qhov tseem ceeb ntawm txoj kev to taub raug txog “qhov niaj hnub,” yuav yog yam tsim nyog. Cov revisionists yeej ib txwm tso cov kev txwv uas Ellen White tau hais tseg, uas tsuas yog txwv rau lub sijhawm tshwj xeeb ntawd xwb, tawm ntawm lawv tej tais dab neeg cuav. Suav xyuas qhov kev txwv ntawm lub sijhawm hauv nqe lus nram qab no.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Kuv muaj lus yuav hais rau cov kwv tij Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, thiab txhua tus uas tau kub siab thawb lawv tej kev xav hais txog lub ntsiab lus ntawm ‘yam niaj txwm’ hauv Daniel 8. Qhov no tsis tsim nyog muab ua ib lo lus nug xeem, thiab kev kub ntxhov uas tau tshwm sim los ntawm kev muab nws coj los ua li ntawd yog ib yam tsis tsim nyog heev. Kev ntxhov siab tau tshwm sim tuaj, thiab tej siab ntsws ntawm qee leej peb cov kwv tij tau raug tig kom khiav deb ntawm txoj kev xav tob uas tsim nyog yuav tsum tau muab rau tes haujlwm uas tus Tswv tau qhia tias yuav tsum ua nyob rau lub sijhawm no hauv peb tej nroog. Qhov no tau ua rau tus yeeb ncuab loj ntawm peb tes haujlwm txaus siab.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Qhov kaj uas tau muab rau kuv yog tias tsis tsim nyog ua ib yam dab tsi los ntxiv dag zog rau kev kub ntxhov txog lo lus nug no. Tsis txhob coj nws los rau hauv peb tej lus qhuab qhia thiab hais nyob ntev rau nws ib yam li yog ib qho teeb meem tseem ceeb heev. Peb muaj ib txoj hauj lwm loj nyob ntawm peb xub ntiag, thiab peb tsis muaj ib teev twg yuav poob ntawm txoj hauj lwm tseem ceeb uas yuav tsum tau ua. Cia peb txwv peb tej kev siv zog rau pej xeem rau kev nthuav qhia cov kab tseeb tseem ceeb uas peb muaj qhov kaj meej txog.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Kuv xav coj nej los tsom ntsoov rau txoj kev thov Vajtswv kawg uas Khetos tau thov, raws li tau sau tseg hauv Yauhas 17. Muaj ntau yam ntsiab lus uas peb yuav hais tau txog,—tej qhov tseeb dawb huv, kuaj sim siab, zoo nkauj hauv lawv qhov yooj yim. Nej yuav nyob twjywm xav txog tej no nrog txoj kev kub siab tiag tiag. Tiamsis tsis txhob cia ‘yam niaj hnub,’ lossis lwm yam ntsiab lus uas yuav ua rau muaj kev sib cav ntawm cov kwvtij, raug coj los rau lub sijhawm no; rau qhov no yuav ncua thiab txwv txoj haujlwm uas tus Tswv xav kom tej siab ntawm peb cov kwvtij tsom ntsoov rau tam sim no. Cia peb tsis txhob ua kom tej lus nug uas yuav qhia tawm qhov sib txawv ntawm kev xav raug kub ntxhov, tiamsis cia peb coj tawm ntawm Txojlus tej qhov tseeb dawb huv hais txog tej lus thov tseg uas khi ruaj ntawm Vajtswv txoj kevcai.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Peb cov xibhwb yuav tsum nrhiav txoj hau kev los nthuav qhia qhov tseeb kom zoo tshaj plaws. Raws li qhov ua tau, cia sawv daws hais tib yam. Cia tej lus qhuab qhia yooj yim, thiab hais txog tej ntsiab lus tseem ceeb uas nkag siab tau yooj yim. Thaum peb cov xibhwb txhua tus pom txog qhov tsim nyog uas yuav txo hwj chim rau lawv tus kheej, ces tus Tswv thiaj ua haujlwm nrog lawv tau. Tam sim no peb yuav tsum raug tig dua siab tshiab dua, kom Vajtswv cov tim tswv thiaj li koom tes nrog peb, thiab ua kom muaj ib txoj kev xav dawb huv nyob rau hauv tej siab ntawm cov uas peb ua haujlwm rau lawv.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Peb yuav tsum koom ua ib tug nyob hauv tej hlua khi ntawm kev sib haum xeeb zoo li Khetos; ces peb tej haujlwm yuav tsis yog ua dawb ua vain. Cia li rub kom sib npaug hauv tej hlua, thiab txhob cia muaj kev sib ceg raug coj los rau hauv. Qhia tawm lub hwjchim uas sib sau ua ke ntawm qhov tseeb, thiab qhov no yuav ua rau muaj kev nkag siab tob thiab muaj zog rau hauv tibneeg lub siab. Hauv kev sib haum xeeb muaj zog.”

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Qhov no tsis yog lub sijhawm los tsa kom pom tseeb tej ntsiab lus sib txawv uas tsis tseem ceeb. Yog muaj qee leej uas tsis muaj kev txuas nrog tus Tswv uas muaj zog thiab ciaj sia, nthuav qhia rau lub ntiajteb lawv qhov qaug zog hauv kev paub dhau los ntawm tus Khetos, cov yeeb ncuab ntawm qhov tseeb uas tab tom saib xyuas peb nruj nreem yuav siv qhov ntawd kom tshaj plaws, thiab peb tes haujlwm yuav raug cuam tshuam. Cia txhua tus xyaum tus yam ntxwv mos siab muag, thiab kawm tej zaj lus ntawm Nws tus uas mos siab muag thiab txo hwj chim hauv siab.”

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Lub ntsiab lus hais txog “qhov niaj hnub” yuav tsum tsis txhob ua rau muaj tej kev txav mus los zoo li tej uas twb tau muaj lawm. Vim yog txoj kev uas cov txiv neej ntawm ob tog hauv lo lus nug no tau coj los hais txog lub ntsiab lus no, kev sib ceg thiaj tau tshwm sim thiab kev ntxhov siab thiaj tau los ua tshwm sim.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Qhov uas Kwv Tij Larry Smith tau ua hauv kev luam tawm ib daim ntawv tshaj tawm uas muaj kev txiav txim rau nws cov kwv tij thiab rau lawv txoj kev ntseeg, tsis yog yam uas Vajtswv tau pom zoo. Thiab rau Txwj Laug Prescott kuv yuav hais tias, Tus Tswv tsis tau tso ib lub nra rau saum nej hais txog zaj xwm txheej no.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> “Kuv mob siab heev thaum hnov tias Txwj Laug Daniells, txawm paub tias muaj kev tsis sib haum hauv kev xav txog qhov teeb meem no nyob hauv peb cov kwv tij thawj coj, tseem thawb qhov teeb meem no los rau pem hauv ntej, raws li tau ua nyob rau qee qhov chaw.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Ib txhia tug ntawm peb cov kwv tij tsis tau raug kev txawj ntse coj, thiab tsis tau xav raws meej ntawm qhov laj thawj mus rau qhov tshwm sim hais txog cov txiaj ntsig ntawm lawv tej kev siv zog los txhawb lawv cov kev xav txog kev txhais ntawm ‘qhov niaj hnub.’ Thaum lub sijhawm uas tam sim no tseem muaj qhov sib txawv ntawm kev xav txog zaj lus no, tsis txhob muab nws tsa kom tseem ceeb. Cia txhua yam kev sib cav tseg. Nyob rau lub sijhawm zoo li no, kev ntsiag to yog kev hais lus muaj hwjchim.”

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Lub luag haujlwm ntawm Vajtswv cov tub qhe nyob rau lub sijhawm no yog los tshaj tawm Txojlus hauv tej nroog. Khetos tau los cawm tej ntsuj plig, thiab peb, ua cov uas faib Nws txoj kev tshav ntuj pub dawb, yuav tsum qhia rau cov neeg nyob hauv tej nroog loj kom paub txog Nws qhov tseeb uas cawm dim.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Kwvtij Larry Smith, tus uas nws hais txog ntawd tau chim heev rau qhov xwm txheej no, vim yog nws txiv phau ntawv, *Daniel and the Revelation*, uas Prescott thiab Daniells xav rov sau dua kom hloov yam uas nws tau sau hais txog “the daily.” Kwvtij Smith tab tom tiv thaiv qhov tseeb, thiab kuj tiv thaiv nws txiv thiab. Nws rov hais meej txog qhov kev sib cav no ntau zaus nrog cov lus hais tias, “at this time,” thiab thaum mus txog qhov kawg nws hais tias, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” Tag nrho cov tsev kawm qib siab hauv Adventism uas qhia txog “the daily” niaj hnub no, qhia txoj kev xav uas yog Xatas li. Nws pom tseeb tias tej xwm txheej niaj hnub no tsis zoo ib yam li thaum ntawd.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Tus tiam thib ob ntawm Adventism tau pib thaum muaj kev ntxeev siab xyoo 1888, thiab kev ntseeg dab qhuas ntsuj plig tau raug tsa ruaj khov nyob hauv cov thawj coj. Qhov xwm txheej ntawd tau qhib qhov rooj rau kev nce qib ntawm tej kev dag ntxias ntsuj plig uas loj dua, uas yuav coj los tsim ib puag ncig ntawm kev sib nrug deb thiab kev sib cais, thaum cov txiv neej uas nyob hauv tej hauj lwm muaj lub luag hauj lwm txiav txim siab txhawb yam twg los xij uas lawv tus kheej suav tias yog qhov tseeb. Cov txiv neej xws li Daniells, Prescott thiab Kellogg tau los ua cov cim ntawm zaj keeb kwm uas Ezekiel tau txheeb hais txog thaum nws qhia tias xya caum tus txwj laus, “cov txwj laus ntawm tsev neeg Ixayees,” yuav “ua dab tsi hauv qhov tsaus ntuj, txhua tus nyob hauv chav ntawm nws tej duab xav? rau qhov lawv hais tias, Tus Tswv tsis pom peb li.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Nyob rau tiam ntawd cov tub txib uas nqa txoj xov xyoo 1888, nkawd ob leeg tau plam kev hauv tej kev sib cav, kev kub ntxhov, thiab kev ntseeg dab uas tau nqos Exekees cov xya caum leej txwj laus uas tau kos tej mlom rau saum phab ntsa ntawm lub tuam tsev, thiab rau saum phab ntsa ntawm lawv lub siab. Tes hauj lwm kho mob raug muab tshem tawm vim Kellogg txoj kev ntseeg dab, los tseem cov uas kho dua tshiab hauv Laodicean Adventism ho coj cov tsis tau kawm kom ntseeg tias muaj ib yam kev yeej twg tawm los ntawm txoj kev kub ntxhov ntawm tiam ntawd. Muaj ib zaj keeb kwm sib txig sib luag nyob rau hauv lub sij hawm ntawm Cov Neeg Txiav Txim, uas qhov kev xaus luv ntawm keeb kwm ntawm Cov Neeg Txiav Txim phim lub caij nyoog no zoo kawg nkaus, rau qhov nqe kawg ntawm Phau Ntawv Cov Neeg Txiav Txim hais tias:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> Nyob rau hauv cov hnub ntawd tsis muaj vajntxwv nyob hauv cov Yixayee; txhua tus neeg ua raws li qhov uas yog raug nyob rau hauv nws tus kheej lub qhov muag. Cov Txiav Txim 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Peb yuav qhia tias yog vim li cas keeb kwm ntawm Phau Ntawv Cov Txiav Txim phim nrog keeb kwm ntawm tiam thib ob ntawm Adventism raws li peb txuas ntxiv nrog cov ntawv no, tiam sis yuav tsum nco ntsoov tias thaum xav txog keeb kwm ntawm Laodicean Adventism, keeb kwm uas nrhiav tau yooj yim ntawd twb raug muab los ntawm cov uas xyaum hloov kho keeb kwm lawm. Muam White yeej tsis xav kom lub ntsiab lus ntawm “the daily” raug ua kom sawv kub ntxhov nyob rau hauv lub sijhawm keeb kwm ntawd, thaum qhov tseeb tiag yog tsuas yog ib pab txiv neej tsawg heev uas nws tau hais tias raug coj los ntawm “cov tim tswv uas raug ntiab tawm saum ntuj ceeb tsheej” thiaj tau txais ib lub chaw qhib rau pej xeem los txhawb lawv tej tswv yim yuam kev. Tab sis qhov uas yuav hais tias Muam White puas tau txhawb lub tswv yim tias yeej zoo lawm kom khaws kev yuam kev cia tseg, qhov ntawd yog qhov ncaj qha tawm tsam yam uas nws ntseeg kiag li.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Cov kwvtij, raws li ib tug tim khawv sawv cev rau Khetos, kuv ceeb toom nej kom ceev faj txog tej teeb meem sab nraud no, uas muaj txoj kev coj kom lub siab tig mus deb ntawm qhov tseeb. Kev yuam kev yeej tsis muaj kev phom sij tsawg li. Nws yeej tsis ua kom dawb huv, tiam sis ib txwm coj kev ntxhov siab thiab kev sib ceg sib cais los. Nws ib txwm txaus ntshai. Tus yeeb ncuab muaj hwjchim loj heev saum cov siab uas tsis tau raug tiv thaiv ruaj khov los ntawm kev thov Vajtswv thiab tsis tau raug tsa ruaj hauv qhov tseeb hauv Vajlugkub.” Testimonies, volume 5, 292.

We will continue this study in the next article.

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

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Peb tsis muaj sijhawm yuav poob tseg. Lub caij nyoog muaj kev txom nyem tab tom nyob rau tom hauv ntej peb. Lub ntiaj teb raug ntxhov los ntawm tus ntsuj plig ntawm kev ua rog. Tsis ntev no tej xwm txheej ntawm kev ntxhov siab uas tau hais tseg hauv tej lus faj lem yuav tshwm sim. Lo lus faj lem hauv Daniyees tshooj kaum ib twb yuav luag mus txog rau nws qhov kev tiav hlo lawm. Feem ntau ntawm keeb kwm uas twb tau muaj tshwm sim los ua kom tiav lo lus faj lem no yuav rov muaj dua. Hauv nqe peb caug muaj ib lub hwj chim raug hais txog uas ‘yuav chim siab, thiab rov qab mus, thiab yuav npau taws tawm tsam daim ntawv cog lus dawb huv; nws yuav ua li ntawd; nws tseem yuav rov qab los, thiab yuav muaj kev sib koom siab nrog cov uas tso tseg daim ntawv cog lus dawb huv. Thiab cov tub rog yuav sawv ntawm nws ib sab, thiab lawv yuav ua kom lub chaw dawb huv uas yog chaw ruaj khov qias neeg, thiab yuav tshem tawm txoj kev txi niaj hnub, thiab lawv yuav tsa qhov kev qias neeg uas ua kom raug puam tsuaj. Thiab cov uas ua phem tawm tsam daim ntawv cog lus nws yuav ntxias kom puam tsuaj los ntawm tej lus qhuas ntxias; tiam sis cov neeg uas paub lawv tus Vajtswv yuav muaj zog, thiab yuav ua tau tej yam loj. Thiab cov uas muaj kev nkag siab nyob hauv cov neeg yuav qhia ntau leej; los lawv yuav ntog los ntawm rab ntaj, thiab los ntawm nplaim taws, thiab los ntawm kev raug ntes, thiab los ntawm kev raug txeeb, ntau hnub. Nim no thaum lawv ntog lawm, lawv yuav tau txais kev pab me ntsis; tiam sis coob leej yuav los koom nrog lawv los ntawm tej lus qhuas ntxias. Thiab ib txhia ntawm cov uas muaj kev nkag siab yuav ntog, kom sim lawv, thiab ntxuav lawv kom huv, thiab ua kom lawv dawb paug, mus txog lub sijhawm kawg: vim qhov no tseem cia rau lub sijhawm uas raug teem tseg. Thiab tus vajntxwv yuav ua raws li nws lub siab nyiam; thiab nws yuav tsa nws tus kheej siab, thiab qhuas nws tus kheej loj dua txhua tus vajtswv, thiab yuav hais tej lus txawv kawg tawm tsam Vajtswv tus Vajtswv, thiab nws yuav vam meej mus txog thaum txoj kev npau taws tiav lawm: rau qhov yam uas tau txiav txim tseg yuav tsum muaj tiav.’ Daniyees 11:30–36.”

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

> “Cov xwm txheej zoo ib yam li cov uas tau piav tseg hauv cov lus no yuav tshwm sim. Peb pom tej pov thawj tias Xatas tab tom maj nroos tau txoj kev tswj kav rau saum tib neeg lub siab thiab lub tswv yim uas tsis muaj kev ntshai Vajtswv nyob ntawm lawv xub ntiag. Cia txhua tus nyeem thiab to taub tej lus faj lem hauv phau ntawv no, rau qhov tam sim no peb tab tom nkag mus rau lub caij nyuaj siab uas tau hais tseg no:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

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

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