Article

# The Book of Daniel - Number Forty-Five

Phau Ntawv Daniyees - Zauv Plaub Caug Tsib

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Kev Hloov Pauv Uas Muaj Ntsiab Lus Cim: Qhib Qhov Paub Tsis Meej ntawm “Txhua Hnub” hauv Phau Ntawv Daniel

Author

Jeff Pippenger

Published

January 9, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

Lo lus “txhua hnub” hauv phau ntawv Daniyees, William Miller tau lees paub tias yog ib lub cim sawv cev rau Loos kev pe hawm dab mlom lossis kev pe dab mlom, tiam sis nyob rau hnub kawg no nws yog lub cim ntawm kev tsis kam lees tej qhov tseeb hauv paus uas William Miller tau tsim tsa. Nws sawv cev rau qhov kawg ntawm ib txoj kev ntxeev siab uas tau pib xyoo 1863, nrog rau kev tsis kam lees Miller txoj kev to taub txog Mauxe lo lus “xya zaug” hauv Leviticus nees nkaum rau. Thaum Adventism tsis kam lees qhov kev txheeb xyuas uas yog lawm tias “txhua hnub” yog kev pe dab mlom, lawv thiaj muab lub cim ntawm Xatas hloov ua ib lub cim ntawm Khetos. Yaxayas qhia meej tias txoj hauj lwm no yog kev tig txhua yam rov qab ntxeev tiaj. Kev tsis kam lees “txhua hnub” tau raug tsa ruaj rau hauv xyoo 1930s (tiam thib peb ntawm Adventism), tiam sis nws twb yog ib qho kev sib cav txij xyoo 1901 los lawm (tiam thib ob ntawm Adventism). Ib yam li cov Yixayee thaum ub, kev tsis lees txais qhov tseeb zuj zus mus tau coj lawv mus rau kev lees txais ib qho kev yuam kev uas muaj tej ntsiab lus ntawm txoj kev txhaum uas tsis muaj kev zam txim.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Txoj kev txhaum uas tsis muaj kev zam txim rau cov Yudais uas nyiam sib cav txog tej yam me, tau raug sawv cev thaum lawv hais tias tej haujlwm uas Khetos tau ua yog tej haujlwm ntawm Xatas. Cov Ixayees thaum ub yog lub cim tseem ceeb tshaj plaws ntawm cov Ixayees niaj hnub no, thiab cov Ixayees niaj hnub no kuj tau ua tib yam ntawd, tsuas yog rov qab ua xwb. Lawv tau coj tej haujlwm ntawm Xatas (kev teev dab teev mlom), thiab muab tej haujlwm ntawd xam tias yog ntawm Khetos. Kev tawm tsam ntxeev siab ntawm cov Ixayees thaum ub kuj suav nrog lawv txoj kev xaiv Xatas ua lawv tus vajntxwv.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Yog li ntawd, thaum Philaj hnov tej lus ntawd, nws txawm coj Yexus tawm los, thiab zaum saum lub rooj txiav txim ntawm ib qho chaw uas hu ua Lub Tsev Pavement, tiam sis hauv lus Henplais hu ua Khepasas. Thiab hnub ntawd yog hnub npaj rau kev cai Hla Dhau, thiab kwv yees yog teev rau: nws hais rau cov Yudais tias, Saib seb nej tus Vajntxwv! Tiamsis lawv qw nrov nrov tias, Muab nws tshem mus, muab nws tshem mus, muab nws dai saum ntoo khaublig. Philaj hais rau lawv tias, Kuv puas yuav muab nej tus Vajntxwv dai saum ntoo khaublig? Cov pov thawj hlob teb tias, Peb tsis muaj vajntxwv tsuas yog Xixa xwb. Yog li ntawd nws thiaj muab nws cob rau lawv kom coj mus dai saum ntoo khaublig. Ces lawv txawm coj Yexus mus, thiab coj nws mus lawm. Yauhas 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pilaj yog tus sawv cev ntawm Loos pejkum neeg sab ntuj, thiab Muam White qhia meej tias tus zaj uas raug ntiab tawm saum ntuj ceeb tsheej hauv Tshwmsim tshooj kaum ob ntawd yog Xatas; tiam sis hauv ib lub ntsiab lus thib ob, tus zaj ntawd kuj yog Loos pejkum neeg sab ntuj thiab. Yog li ntawd tus zaj raug piv txwv los ntawm “txoj kevcai niaj hnub.” Qhov kawg ntawm Ixayees thaum ub txoj kev tawm tsam, thaum lawv tshaj tawm qhib lug hais tias, “Peb tsis muaj vajntxwv li tsuas yog Xixas xwb,” sawv cev rau lawv txoj kev tshaj tawm rau sawvdaws tias lawv yog cov pejxeem nyob hauv qab lawv tus vajntxwv, thiab lawv tus vajntxwv yog Xatas. Txoj kev tawm tsam ntawd tawm tsam Vajtswv uas yog Vajntxwv, tau pib txij li thaum Xamuyees uas yog tus yajsaub lub sijhawm, thaum lawv tsis kam lees Vajtswv ua lawv tus vajntxwv thiab thov kom muab ib tug vajntxwv tibneeg rau lawv kom lawv thiaj li zoo ib yam li lwm haivneeg.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> Ces txhua tug txwj laus ntawm cov Yixayee thiaj sib sau ua ke, thiab tuaj cuag Xamuyees hauv Ramah, thiab hais rau nws tias, Saib seb, koj twb laus lawm, thiab koj cov tub tsis taug koj tej kev: yog li no cia li tsa ib tug vajntxwv rau peb los txiav txim rau peb ib yam li txhua haiv neeg. Tiamsis qhov uas lawv hais tias, Muab ib tug vajntxwv rau peb los txiav txim rau peb, ua rau Xamuyees tsis txaus siab. Ces Xamuyees thov Vajtswv. Thiab tus Tswv hais rau Xamuyees tias, Mloog cov neeg lub suab hauv txhua yam uas lawv hais rau koj: rau qhov lawv tsis yog tsis lees koj, tiam sis lawv tsis lees kuv, kom kuv txhob kav lawv lawm. Raws li txhua yam uas lawv tau ua txij hnub uas kuv coj lawv tawm hauv Iyiv tebchaws los txog niaj hnub no, yam uas lawv tau tso kuv tseg thiab pe hawm lwm tus vajtswv, lawv kuj ua li ntawd rau koj thiab. 1 Xamuyees 8:4–8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Cov Yixayeej thaum ub yeej tsis tau pom tias lawv tau tsis lees txais Vajtswv, los yog tias lawv txoj kev ntshaw kom muaj ib tug vajntxwv hauv ntiajteb no yuav txav mus txog qhov uas lawv muab tus Mexiyas ntsia saum ntoo khaublig, thiab xaiv Xatas ua lawv tus vajntxwv. Lawv txoj kev ntxeev siab raug npog zais ntawm lawv qhov muag los ntawm lawv tus kheej tej kev xav txog kev ncaj ncees ntawm tus kheej hais tias txawm lawv tsis lees txais Vajtswv lawm los, lawv tseem yog haiv neeg uas raug xaiv, rau qhov, raws li lawv xav txiav txim, Vajtswv tseem khaws cia ib txoj hauj lwm cev Vajtswv lus dawb huv, txawm yog tom qab Xamuyees lawm thiab.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Lawv tau txhais yuam kev txog txoj hauj lwm cev Vajtswv lus ntawm cov yaj saub, ntseeg tias qhov uas Vajtswv cov yaj saub nyob nrog lawv ntawd yog pov thawj tias lawv yog Vajtswv haiv neeg uas raug xaiv. Lawv tsis pom tias lawv nyob deb ntawm Vajtswv, thiab cov yaj saub tab tom nrhiav coj lawv rov qab los cuag Vajtswv, vim lawv txhais qhov kev ua num ntawm cov yaj saub ntawd ua pov thawj tias Vajtswv tab tom coj lawv. Qhov no yog txawm tias lawv tseem pheej tsis lees txais txhua lo lus ceeb toom ntawm cov yaj saub uas raug xa tuaj rau lawv. Tib qho kev dag ntxias ntawd kuj tau los raug Adventism hauv xyoo 1863.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Cov Adventist tau tsis lees txais txoj kev txav uas tau raug coj los sib sau ua ke los ntawm tes haujlwm qhuab qhia ntawm William Miller, thiab lawv tau xaiv los ua ib pawg ntseeg uas raug sau npe raws cai hauv tib lub xyoo uas lawv tsis lees txais Mauxes txoj xov ntawm “xya lub sij hawm,” raws li Eliyas (William Miller) tau xa tuaj. Tib lub xyoo ntawd lawv tau tsim ib daim ntawv qhia yaj saub cuav, uas twb nyeem tsis tau lawm, thiab twb tsis muaj peev xwm “hais lus” tau lawm raws li Habakkuk 2, nqe 3, vim nws yuav tsum muaj ib daim ntawv faib los piav qhia nws. Habakkuk cov daim ntawv qhia yeej nyeem tau raws li lawv muaj nyob thiab yog li ntawd lawv thiaj “hais lus” tau.

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Cov Adventist tsis kam ua ib qho kev tshuaj xyuas lawv tus kheej txog txoj kev xaiv uas lawv tau ua xyoo 1863, rau qhov thaum kawg lawv twb muaj tus pojniam cev Vajtswv lus nyob hauv lawv lawm, uas ua pov thawj tias lawv yog haiv neeg seem uas raug txheeb qhia tseg hauv phau Ntawv Qhia Tshwm, uas muaj Tus Ntsuj Plig ntawm Kev Yaj Saub. Lawv tau qhia tawm tib tug ntsuj plig thiab tib yam cwj pwm li cov Yixayee thaum ub, thiab txoj kev ntxeev siab uas tau pib los ntawm kev tsis kam lees lub pob zeb muaj nqes thawj zaug uas Miller tau nrhiav pom, thaum kawg kuj tau coj lawv mus rau qhov tsis kam lees Miller qhov kev txheeb qhia txog lub pob zeb muaj nqes hu ua “the daily” thiab.

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Cov Yixayeej niaj hnub no tau tsis lees txais Miller txoj kev to taub txog “qhov niaj hnub,” uas yog ib lub cim ntawm Loos teev dab mlom, uas kuj rov yog ib lub cim ntawm Xatas, thiab tau hais tias “qhov niaj hnub” yog ib lub cim ntawm Khetos. Hauv lwm lo lus, cov Yixayeej niaj hnub no tau xaiv los lees txais ib lub cim xataus ua ib lub cim ntawm Khetos. Ib yam li cov Yixayeej txheej thaum ub tau tshaj tawm tias lawv tsis muaj vajntxwv dua li Xixas, tus sawv cev ntawm Loos teev dab mlom, uas yog ib lub cim ntawm Xatas.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Hais txog kev siv raws li yaj saub lus faj lem, qhov kev xaiv ntawd yuam kom cov Yixayee niaj hnub no yuav tsum rov txhais Daniel tshooj xya, yim, thiab cuaj, uas yog cov tshooj ntawd ntag uas tus Dej Ulai sawv cev rau, thiab yog qhov kev nce ntxiv ntawm kev paub nyob hauv keeb kwm Millerite. Lawv yuav raug yuam kom hloov cov tshooj ntawd, vim tshooj yim hais ncaj qha txog “the daily” peb zaug.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Raug los ntawm keeb kwm uas lub zeem muag ntawm tus dej Ulai tau raug qhib lub cim, cov Millerites tsis pom muaj dua lwm lub nceeg vaj hauv ntiaj teb no ua ntej Khetos yuav rov qab los thiab tsa Nws lub nceeg vaj uas nyob mus ib txhis, raws li tau sawv cev hauv Daniyee tshooj ob. Vim li ntawd lawv thiaj suav lub nceeg vaj plaub ntawm Loos tias yog ib lub nceeg vaj uas muaj ob yam kev tshwm sim. Ob yam kev tshwm sim ntawd tau raug sawv cev ncaj qha hauv Daniyee tshooj xya thiab tshooj yim. Daniyee qhia meej tias lub zeem muag uas nws tau txais hauv tshooj yim yuav tsum raug to taub raws li kev txuas nrog lub zeem muag hauv tshooj xya.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> Nyob rau xyoo peb ntawm vajntxwv Belshazzar txoj kev kav, ib zaj yog toog tau tshwm rau kuv, yog rau kuv Daniyee, tom qab qhov uas tau tshwm rau kuv thaum xub thawj. Daniyee 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Lub zeem muag uas “tau tshwm los rau” Daniyees “thaum xub thawj,” yog lub zeem muag hauv tshooj xya.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Hauv thawj xyoo ntawm Belshazzar tus vajntxwv Npanpiloo, Daniyee tau ua npau suav thiab muaj tej yog toog pom hauv nws lub siab thaum nws nyob saum nws lub txaj; ces nws thiaj sau cia zaj npau suav ntawd, thiab piav txog cov ntsiab lus tseem ceeb ntawm tej xwm ntawd. Daniyee 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Ob zaj yog sawv cev rau ob yam ntawm tej nceeg vaj hauv tej lus faj lem hauv Phau Vajlugkub uas tau xub muab sawv cev rau hauv Daniyees tshooj ob. Plaub lub nceeg vaj yog Npanpiloo, Medo-Persia, Kili, thiab Loos tau rov hais dua hauv tshooj xya, thiab tom qab ntawd rov hais dua ib zaug ntxiv hauv tshooj yim, tiam sis muaj kev sib txawv ntawm tej yam nom tswv ntawm plaub lub nceeg vaj thiab tej yam kev cai dab qhuas ntawm plaub lub nceeg vaj. Hauv Daniyees tshooj xya, cov nceeg vaj raug sawv cev los ntawm tej tsiaj qus tua nqaij, tab sis hauv tshooj yim tib cov nceeg vaj ntawd raug nthuav tawm los ntawm tej tsiaj hauv lub chaw dawb huv. Daniyees xav kom to taub zaj yog toog ntawm tshooj xya, thiab Kebliyees tuaj cuag nws los piav qhia.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Kuv, Daniyee, tau nyuaj siab hauv kuv tus ntsuj plig nyob hauv nruab nrab kuv lub cev, thiab tej yog toog pom hauv kuv lub taub hau ua rau kuv ntxhov siab. Kuv txav los ze rau ib tug ntawm cov uas sawv ntawd, thiab nug nws txog qhov tseeb ntawm txhua yam no. Ces nws thiaj qhia rau kuv, thiab ua rau kuv paub txog lub ntsiab lus txhais ntawm tej no. Cov tsiaj loj no, uas muaj plaub tug, yog plaub tug vajntxwv, uas yuav sawv los hauv ntiajteb. Tiamsis cov neeg dawb huv ntawm tus Siab Tshaj Plaws yuav tau txais lub nceeg vaj, thiab yuav tuav lub nceeg vaj mus ib txhis, yog, mus ib txhis thiab ib txhis ntxiv. Daniyee 7:15–18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Daniyee tau raug ceeb toom tias plaub tug tsiaj nyaum ntawd yog plaub lub nceeg vaj hauv ntiajteb uas yuav nyob mus txog thaum Vajtswv lub nceeg vaj uas nyob mus ib txhis raug tsa los, raws li Daniyee tshooj ob. Yuav muaj plaub lub nceeg vaj hauv ntiajteb uas yuav los ua ntej Vajtswv lub nceeg vaj uas nyob mus ib txhis los txog, raws li tau sawv cev los ntawm lub pob zeb uas raug txiav tawm ntawm lub roob thiab puv nkaus tag nrho lub ntiajteb hauv tshooj ob.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Muam White tau coj cov Millerite txoj kev to taub txog plaub lub tebchaws ntawd mus deb dua li txoj kev to taub ntawm cov Millerite, thaum nws hais txog tus tsiaj qus ntawm ntiajteb hauv Tshwm Sim tshooj kaum peb.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> “Nyob rau lub sijhawm no muaj ib lub cim ntxiv raug nthuav tawm. Tus yaj saub hais tias: ‘Kuv ntsia saib, ces pom dua ib tug tsiaj qus tab tom tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li tus menyuam yaj.’ Nqe 11. Ob qho tib si—yam ntxwv sab nraud ntawm tus tsiaj qus no thiab txojkev uas nws sawv los—qhia tias haiv neeg uas nws sawv cev rau ntawd txawv ntawm cov uas tau nthuav tawm hauv cov cim ua ntej. Cov nceeg vaj loj uas tau kav lub ntiajteb raug nthuav rau tus yaj saub Daniyee ua tsiaj qus tom prey, sawv los thaum ‘plaub cua saum ntuj tawm tsam rau saum hiav txwv loj.’ Daniel 7:2. Hauv Tshwmsim kaum xya, ib tug timtswv piav tias dej sawv cev rau ‘haiv neeg, thiab tej pejxeem coob, thiab ntau lub tebchaws, thiab ntau hom lus.’ Revelation 17:15. Cua yog ib lub cim ntawm kev sib txeeb. Plaub cua saum ntuj tawm tsam rau saum hiav txwv loj sawv cev rau tej xwm txheej txaus ntshai ntawm kev yeej tebchaws thiab kev tawm tsam hloov nom tswv uas cov nceeg vaj tau los txog hwjchim los ntawm.” The Great Controversy, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Cov tsiaj qus yog cov cim sawv cev rau tej kev kov yeej uas tau ua tiav thaum cov tebchaws nce los tuav hwjchim. Ib tug tsiaj nyaum raug siv ua ib daim duab cev Vajtswv lus yav tom ntej sawv cev rau lub hwjchim kav tebchaws, nyiaj txiag, thiab tub rog ntawm ib lub tebchaws. Tib cov tebchaws uas raug sawv cev hauv Daniel tshooj ob thiab xya, kuj raug sawv cev hauv tshooj yim thiab, tabsis nyob ntawd lawv txhua tus raug txuas nrog tej yam ntsiab uas los ntawm Vajtswv lub chaw dawb huv los, thiab los ntawm qhov ntawd lawv sawv cev rau lub ntsiab kev cai dab qhuas ntawm cov tebchaws ntawd, rau qhov lawv txhua tus yog kev koom ua ke ntawm pawg ntseeg thiab lub xeev.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

> Nyob rau xyoo thib peb ntawm txojkev kav ntawm vajntxwv Belshazzar, ib lub zeem muag tau tshwm rau kuv, yog rau kuv Daniel, tom qab lub uas tau tshwm rau kuv thaum chiv thawj. Thiab kuv pom hauv ib lub zeem muag; thiab muaj li no tias, thaum kuv pom, kuv nyob hauv Shushan, hauv lub vaj loog, uas nyob hauv lub xeev Elam; thiab kuv pom hauv ib lub zeem muag, thiab kuv nyob ntawm tus dej Ulai. Ces kuv tsa kuv lub qhov muag ntsia, thiab pom, thiab saib seb, muaj ib tug yaj-txiv sawv ntawm ntug dej, uas muaj ob tug kub: thiab ob tug kub ntawd siab; tiamsis ib tug siab dua dua ib tug, thiab tus siab dua ntawd tawm tuaj tom qab. Kuv pom tus yaj-txiv tabtom thawb mus rau sab hnub poob, thiab sab qaum teb, thiab sab qab teb; kom tsis muaj ib tug tsiaj twg yuav sawv taus ntawm nws xub ntiag, thiab tsis muaj leejtwg cawm dim tau tawm ntawm nws txhais tes; tiamsis nws ua raws li nws lub siab nyiam, thiab nws loj hlob tuaj. Thiab thaum kuv tabtom xav txog, saib seb, muaj ib tug tshis-txiv tuaj ntawm sab hnub poob hla saum npoo tag nrho lub ntiajteb, thiab tsis chwv hauv av li: thiab tus tshis ntawd muaj ib tug kub tseem ceeb nyob nruab nrab ntawm nws ob lub qhov muag. Thiab nws tuaj cuag tus yaj-txiv uas muaj ob tug kub, uas kuv tau pom sawv ntawm ntug dej, thiab khiav mus rau nws nrog txojkev npau taws ntawm nws lub hwjchim. Thiab kuv pom nws tuaj ze rau tus yaj-txiv, thiab nws chim heev rau nws, thiab ntaus tus yaj-txiv, thiab tsoo nws ob tug kub; thiab tsis muaj zog nyob hauv tus yaj-txiv kom sawv taus ntawm nws xub ntiag, tiamsis nws muab nws ntog rau hauv av, thiab tsuj nws: thiab tsis muaj leejtwg cawm tau tus yaj-txiv tawm ntawm nws txhais tes. Vim li ntawd tus tshis-txiv thiaj loj hlob heev kawg; thiab thaum nws muaj zog, tus kub loj ntawd raug lov; thiab hloov chaw rau nws tau muaj plaub tug tseem ceeb tawm tuaj, tig mus rau plaub ceg cua saum ntuj. Daniel 8:1–8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Tshooj yim pib nrog Daniyee lees tias thaum ntawd nws tseem nyob hauv keeb kwm ntawm thawj lub nceeg vaj hauv Vajlugkub tej lus faj lem (Npanpiloo), los nws txoj kev pom tsis qhia ib lub cim twg uas yuav sawv cev rau Npanpiloo, rau qhov nws pib nrog tus yaj muaj ob tug kub uas sawv cev rau lub nceeg vaj thib ob hauv ntiajteb, uas yog Me‑thees thiab Pawxias. Qhov uas tsis muaj ib lub cim sawv cev rau Npanpiloo ntawd yog txhob txwm ua, rau qhov ib qho yam ntxwv tseem ceeb ntawm Npanpiloo yog tias nws sawv cev rau ib lub nceeg vaj uas raug muab tshem tawm, thiab tom qab ntawd rov muab tsa los, raws li Nebukhanexa “xya lub caij” uas nws nyob zoo li ib tug tsiaj qus tau sawv cev. Nyob rau lub sijhawm “xya lub caij” ntawd muaj ib feem ntawm sab ntsuj plig Npanpiloo (lub hwj chim papacy) raug sawv cev, rau qhov papacy yog lub nceeg vaj uas raug hnov qab rau xya caum lub xyoos raws cim, lub sijhawm uas nws muaj ib lub qhov txhab tuag taus. Qhov tseeb uas Daniyee qhia tias nws tau txais txoj kev pom no “hauv xyoo peb ntawm vaj Npele‑xajas txoj kev kav,” qhia meej tias Npanpiloo yog lub nceeg vaj uas nyob ua ntej lub nceeg vaj thib ob, uas yog Me‑thees thiab Pawxias, tiamsis nws hais kom hnyav txog Npanpiloo tias yog lub nceeg vaj zais, lossis lub nceeg vaj uas raug hnov qab thaum lub caij nyoog ntawm ib tug vajntxwv.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Cov tsiaj hauv tshooj yim no, tsis yog tsiaj qus tua noj, lawv yog tsiaj uas siv ua tsiaj txi hauv kev ua haujlwm ntawm lub tuam tsev dawb huv. Lub nceeg vaj plaub raug sawv cev ua “ib tug kub me,” tsis yog ua ib tug tsiaj, tiam sis kub yog ib feem ntawm Vajtswv lub tuam tsev dawb huv, vim cov thaj txi ntuj hauv Vajtswv lub tuam tsev dawb huv muaj kub ua ib feem ntawm lawv tus qauv.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Tsis yog tias plaub lub nceeg vaj ntawm tej lus faj lem xwb thiaj raug Daniel sawv cev los ntawm cov ntsiab lus ntawm lub tuam tsev teev ntuj, tiam sis zaj lus piav hauv tshooj ntawd kuj muaj ntau lo lus uas raug muab ncaj qha los ntawm Vajtswv txoj hauj lwm teev hawm hauv lub tuam tsev. Zaj lus piav hauv tshooj ntawd raug nthuav tawm nrog cov lus Henplais uas muab los ntawm txoj hauj lwm teev hawm hauv lub tuam tsev, thiab kuj yog txoj kev ua ntawm kev nqa ib qho khoom txi fij los nthuav rau hauv txoj hauj lwm teev hawm hauv lub tuam tsev uas raug txhim tsa nyob hauv tus qauv ntawm tshooj ntawd. Qhov tseeb uas Daniel txhob txwm txuas tshooj xya thiab tshooj yim ua ke ntawd, pub rau cov uas xav pom, tias tshooj xya tab tom txheeb qhia txog kev kav teb kav chaw ntawm cov nceeg vaj hauv Vajlugkub tej lus faj lem, hos tshooj yim tab tom txheeb qhia txog kev kav sab koom txoos ntawm cov nceeg vaj hauv Vajlugkub tej lus faj lem.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

Cov neeg Ntseeg Tos Txog Kev Los tau raug yuam kom npog qhov tseeb no tseg nrog tej dab neeg los ntawm Xatas, rau qhov kev lees paub no qhia tawm tias Miller cov pov haum yeej zoo ib yam li Vajtswv tau npaj tseg rau lawv. Lawv qhov tsis lees txais Miller txoj kev to taub txog “the daily,” raug sawv cev ua ib qho lus thov tias “Vajtswv tsis muaj kev to taub,” vim lawv hais tias thaum Vajtswv muab tus qauv ntawd rau Miller (los ntawm kev qhuab qhia ntawm cov tim tswv dawb huv), nws tsis yog qhov raug.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Muaj tseeb tiag tiag, qhov uas nej tig txhua yam ua ntxeev yuav raug suav ib yam li cov av nplaum nyob hauv tes tus kws puab lauj kaub; rau qhov puas tsim nyog uas yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? los yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev to taub? Yaxayas 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Tus qauv uas Miller muaj yog tus qauv cev Vajtswv lus uas nws pom thiab siv; tiam sis txij xyoo 1863 mus ntxiv, Kev Ntseeg Adventist tau rov qab mus rau cov kev siv sab kev ntseeg ntawm Protestantism uas twb poob cev qhev lawm thiab Catholicism, kom npog zais cov hniav nyiaj hniav kub hauv Miller tus npau suav. Kev Ntseeg Adventist tau lees txais ib tug qauv cuav (yam uas raug teeb tsa), kom thiaj li tsis lees txais txoj hauj lwm, thiab kuj tsis lees txais tus Tsim txoj hauj lwm ntawd thiab. Thaum lawv ua li no, lawv hais tias tus Tsim txoj hauj lwm ntawd tsis muaj kev to taub. Kev tsis lees txais tus qauv ntawd, yav tas los yog, thiab tseem yog tam sim no, kev tsis lees txais qhov kev paub uas tau nce ntxiv uas raug qhib foob hauv xyoo 1798. Cov uas tsis lees txais qhov kev paub uas nce ntxiv ntawd tsis lees txais txoj hauj lwm thiab tus Tsim txoj hauj lwm ntawd; thiab raws li Daniyee hais, lawv yog “cov neeg phem”.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Coob leej coob yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim siab; tiam sis cov neeg phem yuav ua phem mus li: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub. Daniyees 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

Cov neeg phem “yuav ua phem ntxiv mus,” li no thiaj qhia tau tias muaj ib txoj kev tsis lees txais qhov tseeb uas nce zuj zus thiab hnyav zuj zus. Kev tsis lees txais lub qauv ntawd los ntawm cov neeg phem yog kev tsis lees txais Vajtswv, thiab Vajtswv kuj tsis lees txais cov neeg phem vim txoj kev tsis lees txais uas lawv sim ua kom tiav los ntawm ib lub qauv cuav.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Kuv haiv neeg raug puam tsuaj vim tsis muaj kev paub: vim koj twb tsis kam txais kev paub lawm, kuv kuj yuav tsis lees txais koj thiab, kom koj yuav tsis ua pov thawj rau kuv lawm: vim koj twb tsis nco qab txoj kevcai ntawm koj tus Vajtswv lawm, kuv kuj yuav tsis nco txog koj cov menyuam thiab. Hosea 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

Vajtswv haiv neeg, uas txij xyoo 1844 mus txog 1863 yog Vajtswv cov “pov thawj,” raug muab tso tseg vim lawv tsis muaj qhov “kev paub” uas tau raug nce ntxiv los ntawm txoj hauj lwm qhuab qhia ntawm William Miller. Nws yog ib qho tseem ceeb kom xav txog nqe rau hauv Hosea raws li nws lub ntsiab lus nyob ib puag ncig, rau qhov lub ntsiab lus ntawd qhia txog ib txoj kev ntxeev siab tawm tsam qhov tseeb uas tab tom nce zuj zus, uas raug sawv cev ua “kev paub.”

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Nej yuavtsum mloog lo lus ntawm tus Tswv, nej cov me nyuam Ixayees: rau qhov tus Tswv muaj ib rooj plaub tawm tsam cov neeg uas nyob hauv lub tebchaws no, vim hais tias tsis muaj qhov tseeb, tsis muaj txoj kev khuv leej, thiab tsis muaj kev paub txog Vajtswv hauv lub tebchaws. Los ntawm kev cog lus cuav, thiab kev dag, thiab kev tua neeg, thiab kev nyiag, thiab kev deev luag poj luag txiv, lawv ua txhaum loj heev, thiab ntshav los txuas rau ntshav. Yog li ntawd lub tebchaws yuav quaj ntsuag, thiab txhua tus uas nyob hauv ntawd yuav qaug zog mus, nrog rau tej tsiaj qus hauv teb, thiab nrog rau tej noog saum ntuj; muaj tseeb, txawm yog tej ntses hauv hiav txwv los kuj yuav raug muab tshem mus thiab. Txawm li ntawd los, tsis txhob cia leejtwg sib cav, los sis cem lwm tus li: rau qhov nej haiv neeg zoo ib yam li cov uas sib cav nrog tus pov thawj. Vim li ntawd koj yuav poob rau nruab hnub, thiab tus yaj saub kuj yuav poob nrog koj thaum hmo ntuj, thiab Kuv yuav rhuav tshem koj niam. Kuv haiv neeg raug puam tsuaj vim tsis muaj kev paub: vim koj tau muab kev paub pov tseg lawm, Kuv kuj yuav muab koj pov tseg ib yam nkaus, kom koj tsis txhob ua pov thawj rau Kuv lawm: vim koj twb hnov qab txoj kevcai ntawm koj tus Vajtswv lawm, Kuv kuj yuav hnov qab koj tej me nyuam thiab. Thaum lawv huam vam tuaj li cas, lawv kuj txhaum tawm tsam Kuv li ntawd thiab: yog li ntawd Kuv yuav hloov lawv lub meej mom ua kev txaj muag. Lawv noj kuv haiv neeg txoj kev txhaum, thiab lawv tsa lawv lub siab rau lawv tej kev phem. Thiab yuav muaj li no tias, zoo li haiv neeg, zoo li pov thawj: thiab Kuv yuav rau txim rau lawv raws li lawv tej kev taug, thiab pauj rau lawv raws li lawv tej dej num. Rau qhov lawv yuav noj los yuav tsis txaus: lawv yuav ua nkauj ua nraug, los yuav tsis huam vam: vim lawv twb tso tseg tsis quav ntsej tus Tswv lawm.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Kev nkauj kev nraug phem thiab cawv thiab cawv tshiab muab lub siab tshem mus. Kuv haiv neeg mus nug tswv yim ntawm lawv tej mlom ntoo, thiab lawv tus pas qhia rau lawv; rau qhov tus ntsuj plig ntawm kev nkauj kev nraug phem tau ua rau lawv yuam kev, thiab lawv tau mus ua nkauj nraug phem ncaim ntawm lawv tus Vajtswv qab. Lawv tua xyeem saum tej roob ncov, thiab hlawv xyab saum tej toj, hauv qab ntoo qhib thiab ntoo poplar thiab ntoo elm, vim lawv tej duab ntxoov ntxoo zoo: yog li ntawd nej cov ntxhais yuav ua nkauj nraug phem, thiab nej cov pojniam yuav deev luag txiv. Kuv yuav tsis rau txim rau nej cov ntxhais thaum lawv ua nkauj nraug phem, thiab tsis rau txim rau nej cov pojniam thaum lawv deev luag txiv; rau qhov lawv tus kheej cais mus nrog cov pojniam ntiav, thiab lawv tua xyeem nrog cov niam ntiav: yog li ntawd haiv neeg uas tsis muaj kev nkag siab yuav poob. Txawm yog koj, Ixayees, ua pojniam ntiav los, tsis txhob cia Yudas ua txhaum; thiab nej tsis txhob mus rau Kilakales, thiab tsis txhob nce mus rau Npe-authes, thiab tsis txhob cog lus hais tias, Tus Tswv muaj sia nyob. Rau qhov Ixayees rov qab swb li ib tug maum nyuj lwj siab uas pheej thim rov qab: nim no tus Tswv yuav pub mov rau lawv ib yam li ib tug menyuam yaj nyob hauv ib qho chaw dav. Efa-iis txuas nrog tej mlom lawm: cia nws nyob twj ywm. Lawv tej dej haus qaub lawm: lawv pheej ua nkauj nraug phem tsis tseg li; nws cov thawjcoj txaj muag heev los tseem nyiam hais tias, Muab los nej. Cua tau qhwv nws rau hauv nws tis, thiab lawv yuav txaj muag vim lawv tej kev tua xyeem. Hosea 4:1–19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Cov lus ceeb toom ntawm Hosea yog tias, “Tus Tswv muaj ib rooj plaub tawm tsam cov neeg nyob hauv lub tebchaws, vim tsis muaj qhov tseeb, tsis muaj txoj kev hlub tshua, thiab tsis muaj kev paub txog Vajtswv nyob hauv lub tebchaws.” Adventism yog Vajtswv haiv neeg nyob rau hnub kawg. Hnub uas tus txiv neej siv tus txhuam av nkag mus rau hauv Miller chav, Adventism, nrog rau cov pejxeem, cov pov thawj, thiab cov yaj saub “uas tsis to taub yuav poob,” vim lawv yuav “sib txuas nrog tej mlom.” Lawv tej mlom yog lawv tej lus qhuab qhia cuav, uas raug xaws nkag rau hauv ib tug qauv txheej cuav.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Txoj kev ntxeev siab uas sawv cev los ntawm kev tsis lees txais qhov kev nce ntxiv ntawm kev paub yog ib qho kev nce zuj zus ntxiv ntawm txoj kev ntxeev siab uas mus txog rau theem uas lawv lub sijhawm sim siab xaus nrog lo lus tshaj tawm tias lawv tau koom nrog tej lus qhuab qhia cuav uas raug cheb tawm ntawm Miller lub chav. Lawv txoj kev ntxeev siab raug sawv cev tias yog kev ua nkauj ua nraug tsis tu ncua. Txij xyoo 1863 mus ntxiv mus txog rau thaum lub sijhawm sim siab kaw, lawv pheej ntxeev siab tsis tseg mus txog thaum lawv raug nti tawm ntawm tus Tswv lub qhov ncauj.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Kev tawm tsam uas tsis lees txais kev paub ntawd tau raug sawv cev los ntawm lawv “ua nkauj ua nraug tsis tseg”, thiab txawm hais tias tsis yog tib lo lus Henplais, los lub ntsiab txhais yeej zoo ib yam li lo lus Henplais “tamid” uas txhais hais tias “mus li, tsis tu ncua”, thiab qhov ntawd raug txhais ua “yam niaj hnub” hauv phau ntawv Daniel.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Peb yuav txuas ntxiv peb txoj kev kawm txog plaub lub nceeg vaj hauv phau Vajlugkub cov lus faj lem hauv zaj lus tom ntej.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Tom qab ntawd kuv pom hais txog ‘Niaj Hnub,’ tias lo lus ‘kev txi’ yog ib lo lus uas tibneeg txoj kev txawj ntse tau ntxiv nkag los, thiab tsis yog ib feem ntawm cov ntawv qub; thiab tias tus Tswv tau pub txoj kev to taub uas yog rau cov uas tau tsa lub suab qw txog teev kev txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog txog ‘Niaj Hnub;’ tabsis txij xyoo 1844 los, hauv txoj kev ntxhov thiab kev tsis meej pem, lwm yam kev xav tau raug lees txais, thiab txoj kev tsaus ntuj thiab kev tsis meej pem tau raws qab los.” Review and Herald, November 1, 1850.

Back to Articles