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# The Book of Daniel - Number Fifty

Phau Ntawv Daniyees – Tsib Caug

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Qhib Cov Yaj Saub Tej Kev Paub Tsis Meej ntawm Daniyee 8: Kev Tshwm Sim ntawm Palmoni

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Hauv Daniyees tshooj yim, Daniyees tau txais ib lub zeem muag txog cov nceeg vaj hauv vaj lug kub txojkev cev lus faj lem, thiab tom qab ntawd nws hnov ib txoj kev sib tham saum ntuj uas raug nthuav tawm los ntawm ib lo lus nug thiab ib lo lus teb.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Tom qab ntawd kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais tias, Qhov yog toog pom uas hais txog kev fij xyeem niaj hnub, thiab kev txhaum uas ua kom muaj kev puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau neeg tsuj nram taw yuav kav mus ntev npaum li cas? Thiab nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Kaum thawj kaum ob nqe sawv cev rau qhov yog toog pom, hos nqe kaum peb thiab kaum plaub qhia kom paub txog dua ib qho yog toog pom ntxiv. Ib yam li ob lo lus Henplais sib txawv uas los kuj txhais ua “rho tawm mus,” thiab ob lo lus Henplais sib txawv uas los kuj txhais ua “lub tuam tsev dawb huv,” hauv Daniyee tshooj yim kuj muaj ob lo lus Henplais sib txawv ntxiv, uas los kuj txhais ua “yog toog pom.”

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Thaum hais txog ob lo lus uas raug txhais ua “rho tawm,” cov kws ntseeg Vajtswv ntawm Adventism sib cav tias ob lo lus ntawd yuav tsum to taub tibsi hais tias “tshem tawm.” Thaum hais txog ob lo lus uas raug txhais ua “lub chaw dawb huv,” cov kws ntseeg Vajtswv ntawm Adventism sib cav tias ob lo lus ntawd yuav tsum to taub tibsi hais tias “Vajtswv lub chaw dawb huv,” thiab thaum hais txog ob lo lus uas raug txhais ua “zeem muag,” cov kws ntseeg Vajtswv ntawm Adventism, ib zaug ntxiv, muab cov kev sib txawv ntawm ob lo lus ntawd los npog tseg. Qhov kev sib txawv ntawd tseem ceeb txaus rau Daniyees, uas nws txhob txwm siv ob lo lus Henplais uas sib txawv heev, yog li ntawd peb yuav tsum txheeb kom pom thiab tuav rawv qhov kev sib txawv ntawd. Lo lus “zeem muag,” hauv nqe kaum peb yog lo lus Henplais “chazon,” thiab nws txhais tias npau suav, kev tshwm sim, lossis lus faj lem—ib qho zeem muag.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Lo lus “vision,” tshwm sim kaum zaug hauv Daniyee tshooj yim, tiam sis nws sawv cev rau ob lo lus Henplais sib txawv. “Chazon,” uas nyob hauv nqe kaum peb, kuj muaj nyob hauv nqe ib, ces ob zaug hauv nqe ob, yeej muaj nyob hauv nqe kaum peb, thiab ib zaug hauv nqe kaum tsib, kaum xya, thiab nees nkaum rau. Xya zaug ntawm kaum zaug uas lo lus “vision” tshwm sim hauv Daniyee tshooj yim, nws yog lo lus “chazon,” uas tsuas txhais tias “ib qho yog toog pom” xwb.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Peb zaug ntxiv uas lo lus “vision” tshwm nyob hauv Daniyees tshooj yim, nws yog lo lus Henplais “mareh,” uas txhais hais tias ib qho kev pom; lossis ib qho kev tshwm sim ntawm lub ntsej muag. Nyob hauv tshooj yim, lo lus Henplais “mareh” kuj raug txhais ib zaug tsis yog ua “vision,” tiam sis ua “appearance,” ua li no thiaj qhia tau meej dua txog lub ntsiab lus ntawm lo lus ntawd. Vim li cas Daniyees thiaj siv ob lo lus Henplais sib txawv, uas ze heev hauv lub ntsiab lus txog npaum li cov neeg txhais lus ho muab coj los ua ib lo lus nkaus xwb? Qhov no puas tseem ceeb?

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

> “Txhua lub hauv paus ntsiab lus hauv Vajtswv Txojlus muaj nws qhov chaw, txhua qhov tseeb muaj nws qhov kev cuam tshuam. Thiab tag nrho lub tsev qauv ntawd, hauv nws txoj kev npaj thiab kev ua tiav, ua timkhawv txog nws Tus Tsim. Lub tsev qauv zoo li no tsis muaj ib lub siab twg yuav txawj xav los yog tsim tau tsuas yog lub siab ntawm tus Tsis Muaj Kawg Nkaus xwb.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Lo lus teb rau lo lus nug thib ob yog Yog lawm, tias yeej tseem ceeb tiag vim li cas Daniyees thiaj tau ua qhov kev cais ntawd; yog li ntawd nws thiaj dhau los ua txoj hauj lwm ntawm tus uas kawm txog tej lus faj lem kom nrhiav kev to taub lo lus nug thawj, uas nug tias vim li cas Daniyees thiaj ua qhov kev cais ntawd. Tej kev cais uas nws tau ua txog lo lus uas txhais ua “lub chaw dawb huv,” thiab lo lus uas txhais ua “muab tshem tawm,” muaj tej txiaj ntsig mus ib txhis; yog li ntawd ua cas leej twg thiaj yuav cia siab tias lo lus uas txhais ua “zeem muag” yuav muaj qhov tseem ceeb tsawg dua? “Txhua qhov tseeb” muaj “nws qhov kev cuam tshuam” “hauv Vajtswv Txojlus,” thiab cuam tshuam rau tus qauv ntawm tej lus faj lem “qauv kev txhim tsa,” thiab rau txoj kev ua tiav ntawm tej lus faj lem thaum nws raug “ua kom tiav.”

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Thaum peb pib xav txog lo lus “zeem muag,” nyob hauv tshooj yim, ib qho “qhov tseeb” uas muaj “kev cuam tshuam” rau Daniyee zaj lus tim khawv, yog hais tias leejtwg yog tus uas teb lo lus nug hauv Daniyee yim, nqe kaum peb nrog cov lus no tias, “Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv thiaj yuav raug ntxuav kom huv.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Muaj plaub qhov tseeb uas muaj “kev cuam tshuam” ncaj qha rau Daniyee tshooj yim, uas kuv npaj siab yuav hais txog. Ib qho yog tias lub zeem muag ntawm tus Dej Ulai tau raug txheeb pom tias yog ib lo lus faj lem rau hnub kawg, thiab nws kuj yog lub cim ntawm “kev paub” hauv phau Daniyee uas tau “qhib tawm” rau “lub sijhawm kawg” hauv xyoo 1798.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Yuav tsum muaj kev kawm txog Vajtswv Txojlus kom ze zog thiab tob dua qub. Tshwj xeeb tshaj yog, Daniyees thiab Phau Tshwm Sim yuav tsum tau txais kev mloog raws li tsis tau muaj dua li yav tas los hauv peb txoj haujlwm keeb kwm. Tej zaum peb yuav hais tsawg dua hauv qee yam kab hais txog lub hwj chim Loos thiab kev ua vajntxwv ntawm tus thawj xibhwb Loos, tiamsis peb yuav tsum tsa tib neeg lub siab rau yam uas cov yaj saub thiab cov tubtxib tau sau tseg raws li kev tshoov siab ntawm Vajtswv Tus Ntsuj Plig. Vaj Ntsuj Plig Dawb Huv tau npaj tej xwm txheej li no, ob qho tib si hauv kev muab los ntawm cov lus faj lem thiab hauv cov xwm txheej uas raug piav qhia, kom qhia tias tus neeg sawv cev tibneeg yuav tsum raug khaws cia kom tsis pom, zais cia hauv Khetos, thiab kom tus Tswv Vajtswv saum ntuj ceeb tsheej thiab Nws txoj kevcai raug tsa siab.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Nyeem phau ntawv Daniyee. Hu rov qab, ib qho zuj zus, keeb kwm ntawm cov tebchaws uas sawv cev nyob ntawd. Saib cov thawjcoj xeev, cov rooj sablaj, cov tub rog muaj hwjchim loj, thiab pom tias Vajtswv tau ua haujlwm li cas kom txo neeg txoj kev khav theeb, thiab muab tibneeg lub meejmom pov rau hauv plua tshauv. Tsuas yog Vajtswv tib leeg xwb uas raug nthuav tawm tias yog tus loj kawg nkaus. Hauv tus yaj saub lub zeem muag, pom Nws tabtom muab ib tug kav tebchaws muaj hwjchim poob rau hauv qab thiab tsa dua lwm tus. Nws raug qhia tawm tias yog tus Huab Tais kav tag nrho lub qab ntuj khwb, yuav los tsa Nws lub nceeg vaj uas nyob mus ib txhis—Tus Uas Muaj Hnub Nyoog Kawg Kawg, Vajtswv uas muaj txoj sia nyob, Lub Chaw Keeb Ntawm txhua yam kev txawj ntse, Tus Kav ntawm lub sijhawm tam sim no, Tus Qhia Txog yav tom ntej. Nyeem thiab to taub tias neeg txom nyem npaum li cas, qaug zog npaum li cas, nyob luv luv npaum li cas, yuam kev npaum li cas, muaj txim npaum li cas, thaum nws tsa nws tus ntsuj plig rau qhov tsis muaj nqis.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Vaj Ntsuj Plig Dawb Huv, dhau los ntawm Yaxaya, taw tes peb mus rau Vajtswv, tus Vajtswv uas muaj sia, ua lub ntsiab tseem ceeb tshaj plaws uas yuav tsum tsom ntsoov rau—yog Vajtswv raws li tau tshwm tawm hauv Khetos. ‘Rau peb ib tug me nyuam yug los, rau peb ib tug tub raug muab pub: thiab txoj kev kav yuav nyob saum Nws xub pwg: thiab Nws lub npe yuav raug hu ua Zoo Kawg Nkaus, Tus Pab Tswv Yim, Vajtswv Muaj Hwjchim Loj, Leej Txiv Nyob Mus Ib Txhis, Tus Tub Vaj Ntxwv ntawm Kev Thaj Yeeb’ [Yaxaya 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Lub teeb uas Daniyee tau txais ncaj qha los ntawm Vajtswv ntawd, yeej tau muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws tau pom ntawm ntug dej Ulai thiab Hiddekel, uas yog tej dej loj hauv Shinax, tam sim no twb tab tom muaj raws li kev ua tiav lawm, thiab txhua yam xwm txheej uas tau hais tseg ua ntej ntawd yuav tsis ntev ces los txog tiav txhua yam.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> “Xav txog tej xwm txheej ntawm haiv neeg Yudais thaum cov yaj saub tej lus ntawm Daniyees raug muab los. Cov neeg Ixayees nyob hauv kev poob cev qhev, lawv lub tuam tsev twb raug rhuav tshem lawm, lawv txoj kev teev hawm hauv tuam tsev raug ncua tseg. Lawv txoj kev ntseeg tau nyob nruab nrab hauv tej kab ke ntawm txoj hau kev fij txi. Lawv tau tsa tej qauv sab nraud ua yam tseem ceeb tshaj plaws, thaum lawv twb poob mus lawm ntawm tus ntsuj plig ntawm txoj kev pe hawm tseeb. Lawv tej kev teev hawm tau raug muab qias tsis huv los ntawm tej kab lig kev cai thiab tej kev coj ua ntawm kev pe dab pe mlom, thiab hauv kev ua raws tej kab ke fij txi ntawd lawv tsis ntsia dhau tus duab ntxoov ntxoo mus rau yam tseeb. Lawv tsis pom Khetos, tus txi tseeb rau neeg tej kev txhaum. Tus Tswv tau ua haujlwm kom coj cov neeg mus rau kev poob cev qhev, thiab kom ncua tseg tej kev teev hawm hauv tuam tsev, xwv kom tej kab ke sab nraud txhob los ua tag nrho lawv txoj kev ntseeg. Lawv tej hauv paus ntsiab lus thiab tej kev coj ua yuav tsum raug ntxuav kom dawb huv tawm ntawm kev pe dab pe mlom. Txoj kev teev hawm raws kab ke raug tso tseg kom txoj kev teev hawm ntawm lub siab thiaj raug txhawb kom rov ciaj sia. Lub meej mom ci ntsa iab sab nraud raug tshem tawm kom yam sab ntsuj plig thiaj raug nthuav tawm.”

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> “Hauv lub tebchaws uas lawv raug ntes poob cev qhev ntawd, thaum haiv neeg tig los cuag tus Tswv nrog txoj kev hloov siab lees txim, Nws tau tshwm sim rau lawv. Lawv tsis muaj qhov sawv cev sab nraud qhia txog Nws lub xub ntiag; tiam sis tej duab ci ntsa iab ntawm lub Hnub ntawm Kev Ncaj Ncees tau ci los rau hauv lawv lub siab thiab lawv lub ntsws. Thaum lawv hu cuag Vajtswv hauv lawv txoj kev txo hwj chim thiab kev txom nyem, tej yog toog pom tau muab rau Nws cov yaj saub, uas qhib qhia txog tej xwm txheej yav tom ntej—kev rhuav tshem cov neeg tsim txom Vajtswv haiv neeg, kev los ntawm tus Txhiv Dim, thiab kev tsim tsa lub nceeg vaj uas nyob mus ib txhis.” Manuscript Releases, volume 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

Qhov “tseeb” uas yog hais tias zaj yog toog pom ntawm tus Dej Ulai raug muab tseg rau hnub kawg, yuam kom tus kawm txog tej yaj saub yuav tsum siv zog kom to taub yam uas zaj yog toog pom ntawd tau qhia tseg txog tej xwm txheej uas sawv cev nyob hauv zaj yog toog pom ntawd. Cov “yam” yaj saub uas txuas nrog zaj yog toog pom ntawm tus Dej Ulai raug “puab tsa” los ntawm “Vaj Ntsuj Plig Dawb Huv” “hauv txoj kev muab zaj lus faj lem, thiab hauv tej xwm txheej uas raug piav qhia.” Yam uas tab tom tshwm sim rau ib tug yaj saub thaum lawv txais ib zaj yog toog pom, ib yam li tej xwm txheej hauv zaj lus faj lem uas tus yaj saub txheeb qhia, yuav tsum raug kawm nrog txoj kev paub tias ob qho tib si yog ib daim duab sawv cev yaj saub ntawm yam uas yuav raug ua tiav nyob rau hnub kawg. Nqe lus dhau los no hais kom meej tias peb yuav tsum lees paub tias Daniyees nyob hauv txoj kev poob cev qhev ntawm “xya caij nyoog.”

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Daniyee sawv cev rau cov uas lees paub lawv txoj kev poob cev qhev thaum xaus ntawm peb hnub ib nrab ntawm Tshwmsim kaum ib, ces tig los cuag tus Tswv nrog kev hloov siab lees txim, ua kom tiav zaj lus thov ntawm Levi Tej Kevcai nees nkaum rau, cais yam muaj nqis tawm ntawm yam qias neeg, thiab tom qab ntawd tus Tswv ua kom tiav Nws tej lus cog tseg los sau cov uas tau tawg khiav mus ua ke, thaum Nws qhia Nws tus kheej rau lawv. Yog li ntawd, lawv “yam uas yog lub hom phiaj tseem ceeb tshaj plaws uas lawv tsom ntsoov rau” yog “Vajtswv raws li tau raug qhia tawm hauv Khetos.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

Qhov “nqa” ntawm zaj yog toog pom txog tus Dej Ulai, thiab yam uas nws pab txhawb rau “qauv tsim” ntawm zaj lus faj lem uas raug Khetos “npaj” tseg, yog thawj “yam tseeb” uas peb tau xav txog luv luv lawm; thiab nqe uas raug hais ntawd qhia tias yam uas yuav tsum yog peb lub hom phiaj tseem ceeb tshaj yog txoj kev tshwm sim ntawm Vajtswv, raws li “tau tshwm sim hauv Khetos.” Hauv Daniyee tshooj yim, Khetos tsis raug nthuav tawm raws li Yaxayas tau nthuav tawm Nws, thaum Yaxayas tau qhia tias Khetos “lub npe yuav hu ua Tus Zoo Kawg Nkaus, Tus Pab Tswv Yim, Vajtswv Muaj Hwjchim Loj, Leej Txiv Uas Nyob Mus Ib Txhis, Tus Tub Vaj Ntxwv ntawm Kev Kaj Siab.” Hauv Daniyee tshooj yim, Vajtswv raug tshwm sim hauv Khetos ua Palmoni, txhais tias Tus Suav Uas Zoo Kawg Nkaus, lossis Tus Suav Tej Lus Zais.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

“Qhov tseeb” ntawd yuam kom yuav tsum tshawb nrhiav seb lub npe “Palmoni” “hais txog” dab tsi, nrog rau seb lub npe ntawd pab txhawb li cas rau “qauv” thiab “kev tsim” ntawm zaj lus faj lem. Ib qho “qhov tseeb” thib peb nyob hauv Daniel tshooj yim, uas yuav tsum raug lees paub, yog tias nyob hauv tshooj ntawd tus ncej qhuab qhia tseem ceeb nruab nrab ntawm txoj kev txav Millerite raug nthuav tawm. Miller lub pob zeb muaj nqis ci tshaj plaws raug pom nyob hauv nqe kaum plaub, thiab peb yuav tsum nrhiav kom to taub seb “qhov tseeb” ntawd muaj “kev hais txog” li cas rau saum lub zeem muag ntawm tus dej Ulai, uas tam sim no tab tom nyob hauv txoj kev ua tiav.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Hauv Miller txoj kev npau suav, thaum muab lub hleb tso rau saum lub rooj nyob nruab nrab ntawm nws chav, nws ci kaj lug zoo li lub hnub; tiam sis nyob rau hnub kawg lub hleb loj dua thiab ci kaj kaum npaug tshaj li thaum xub thawj muab tso rau saum Miller lub rooj. Hauv qhov yog dab tsi txog txoj kev yog toog ntawm tus Dej Ulai, uas muaj tus ncej nruab nrab rau txoj kev txav Millerite, uas ua rau txoj kev kaj ntawm zaj lus qhuab qhia ntawd nce ntxiv kaum npaug hauv hnub kawg? Hauv hnub kawg raug nthuav tawm dab tsi uas tsis tau raug nthuav tawm thaum lub sij hawm kawg xyoo 1798? “Cov xwm txheej” ntawm txoj kev yog toog ntawm tus Dej Ulai yog dab tsi, uas Muam White hais tias “tam sim no tseem tab tom nyob hauv txoj kev ua kom tiav?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Yog peb coj peb thawj peb yam tseeb no los sib sau ua ke nrog kev ncaj ncees thiab qhib siab lug (lub zeem muag ntawm Ulai, Khetos uas raug nthuav tawm tias yog Palmoni, thiab tus ncej tseem ceeb hauv txoj kev qhuab qhia), ces peb tsim nyog kam lees ib lub hauv paus ntsiab lus yooj yim uas yuav muaj kev cuam tshuam rau peb txoj kev kawm txog lub zeem muag ntawm tus Dej Ulai. Cov ntsiab tseeb uas sib sau ua ke ntawd qhia rau cov uas xav pom tias zaj lus uas raug qhib foob rau xyoo 1798 yog ib zaj lus uas “raug dai rau saum sijhawm.” Yog tsis muaj lub hauv paus ntawm lub sij hawm tej yaj saub uas twv ua ntej, ces Miller zaj lus yeej yuav tsis tau muaj li.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

Qhov “qhov tseeb” thib plaub uas muaj feem xyuam rau tshooj no yog tias cov Millerites tau tshaj tawm ib txoj xov raws li lub sijhawm yaj saub. Txhawm rau hais kom meej txog qhov tseeb no, Vajtswv tau raug qhia tawm hauv Khetos, hauv nqe kaum peb thiab kaum plaub, raws li tus Wonderful Numberer (Palmoni). Lub tswv yim tias qhov yog toog pom tsuas yog muaj nyob hauv kev txheeb xyuas lub Kaum Hli 22, 1844, ua qhov xaus ntawm ob txhiab peb puas hnub ntawm nqe kaum plaub xwb, yog ib qho kev txhob txwm txo nqis rau qhov kev tshwm sim uas Vajtswv raug qhia tawm los ntawm Khetos ua Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Cov kws txawj kev ntseeg ntawm Adventism tau mob siab rau ua hauj lwm los faus qhov tseem ceeb ntawm lo lus nug hauv nqe kaum peb ntawm Daniel tshooj yim, kom thiaj tsim tau qhov tsw rau hauv lawv lub tais dab neeg cuav, yam uas lawv tau txiav txim siab tias yuav khaws cov tsis tau kawm, uas muaj pob ntseg khaus, kom txhob txhawj xeeb txog tej qhov tseeb uas txuas nrog tus ncej loj nruab nrab ntawm Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> “Vajlugkub uas, tshaj txhua nqe vajlugkub lwm yam, tau ua ob qho tib si yog lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm txojkev ntseeg Advent, yog lo lus tshaj tawm no tias, ‘Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv.’ [Daniel 8:14.] Cov no yog tej lus uas txhua tus ntseeg txog tus Tswv txojkev yuav los sai twb paub zoo lawm. Los ntawm daim di ncauj ntawm ntau txhiab leej, txoj lus cev Vajtswv lus no raug rov hais dua ua lo lus cim qhia txog lawv txojkev ntseeg. Txhua tus puavleej hnov tias lawv tej kev cia siab uas ci ntsa iab tshaj plaws thiab tej kev vam uas lawv khaws hlub tshaj plaws yog nyob ntawm tej xwm txheej uas tau xub hais tseg hauv ntawd. Cov hnub cev Vajtswv lus no twb raug qhia tias yuav xaus rau lub caij nplooj zeeg xyoo 1844. Ib yam li lwm tus hauv lub ntiajteb Khixatia, cov Adventist lub sijhawm ntawd ntseeg tias lub ntiajteb, lossis qee feem ntawm nws, yog lub chaw dawb huv. Lawv to taub tias kev ntxuav lub chaw dawb huv kom huv yog kev ua kom lub ntiajteb dawb huv los ntawm hluav taws ntawm hnub kawg loj kawg nkaus, thiab tias qhov no yuav tshwm sim thaum kev rov los zaum ob. Yog li ntawd thiaj xaus lus tias Khetos yuav rov los rau lub ntiajteb xyoo 1844.”

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> “Tiamsis lub sijhawm uas twb teem tseg lawm tau dhau mus, thiab tus Tswv tseem tsis tau tshwm sim. Cov neeg ntseeg paub tias Vajtswv Txojlus yeej tsis poob qab li; lawv txoj kev txhais tej lus faj lem yuav tsum muaj qhov yuam kev; tiam sis qhov yuam kev ntawd nyob qhov twg? Muaj coob leej ua siab kub lug txiav txoj hlua ntawm qhov nyuaj no los ntawm kev tsis lees tias 2300 hnub xaus rau xyoo 1844. Tsis muaj laj thawj twg uas yuav muab tau los txhawb qhov no, tsuas yog hais tias Khetos tsis tau los txog thaum lub sijhawm uas lawv cia siab rau Nws xwb. Lawv sib cav tias yog cov hnub hauv lus faj lem tau xaus rau xyoo 1844, ces Khetos yuav tau rov qab los ntxuav lub tuam tsev dawb huv los ntawm kev ua kom lub ntiajteb huv si nrog hluav taws; thiab vim Nws tsis tau los, ces cov hnub ntawd kuj tsis tau xaus.”

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> “Kom lees txais txoj kev xaus no yog kev tso tseg txoj kev suav yav tas los ntawm cov sijhawm yav tom ntej. Cov 2300 hnub twb tau pom tias pib thaum Artaxerxes txoj cai txib kom kho dua thiab txhim tsa Yeluxalees tau los siv, thaum caij nplooj zeeg xyoo B. C. 457. Yog muab qhov no ua lub ntsiab chaw pib, ces muaj kev sib haum xeeb tag nrho hauv kev siv rau txhua yam xwm txheej uas twb tau raug hais tseg hauv kev piav txog lub sijhawm ntawd hauv Daniel 9:25–27. Rau caum cuaj lub lis piam, uas yog thawj 483 ntawm 2300 xyoo, yuav ncav cuag tus Mexiyas, Tus Raug Pleev; thiab Khetos txoj kev raus dej thiab raug pleev los ntawm Vaj Ntsuj Plig Dawb Huv, xyoo A. D. 27, tau ua kom tiav raws nraim li qhov tau teev tseg. Hauv nruab nrab ntawm lub lis piam xya caum, tus Mexiyas yuav raug txiav tawm. Peb xyoos ib nrab tom qab nws raug raus dej, Khetos raug ntsia saum ntoo khaub lig, thaum caij nplooj ntoos hlav xyoo A. D. 31. Xya caum lub lis piam, los yog 490 xyoo, tau raug teem tseg tshwj xeeb rau cov Yudais. Thaum lub sijhawm no xaus, haiv neeg ntawd tau muab nws txoj kev tsis lees txais Khetos kaw ruaj los ntawm kev tsim txom nws cov thwjtim, thiab cov tubtxib tig mus rau lwm haiv neeg, xyoo A. D. 34. Thaum thawj 490 xyoo ntawm 2300 tau xaus lawm, ces tseem yuav tshuav 1810 xyoo. Txij xyoo A. D. 34 mus, 1810 xyoo ncav mus txog xyoo 1844. ‘Ces,’ tus timtswv hais tias, ‘lub tuam tsev dawb huv yuav raug ntxuav kom dawb huv.’ Tag nrho tej yam qhia meej ua ntej hauv zaj lus faj lem twb tau ua tiav yam tsis muaj kev ua xyem xyav thaum txog lub sijhawm uas tau teem tseg. Nrog txoj kev suav no, txhua yam yeej meej thiab sib haum xeeb, tsuas yog tsis tau pom tias muaj ib qho xwm txheej twg uas phim nrog kev ntxuav lub tuam tsev dawb huv tau tshwm sim nyob rau xyoo 1844. Yuav tsis lees tias cov hnub ntawd tau xaus rau lub sijhawm ntawd yog yuav ua rau tag nrho lo lus nug no poob rau hauv kev ntxhov siab, thiab yog kev tso tseg tej txoj hauj lwm uas twb tau raug tsa ruaj khov los ntawm tej kev ua tiav ntawm zaj lus faj lem uas pom tseeb tsis yuam kev.”

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> “Tiamsis Vajtswv twb tau coj Nws haiv neeg hauv txoj kev txav loj ntawm Kev Los Zaum Ob; Nws lub hwj chim thiab lub yeeb koob tau nrog txoj haujlwm ntawd, thiab Nws yuav tsis tso cai kom nws xaus rau hauv qhov tsaus ntuj thiab kev chim siab, kom raug luag thuam tias yog ib txoj kev kub siab cuav thiab vwm. Nws yuav tsis cia Nws lo lus raug muab koom nrog kev ua xyem xyav thiab kev tsis muaj tseeb. Txawm yog coob leej tau tso tseg lawv txoj kev suav yav tas los txog tej sij hawm cev lus faj lem, thiab tsis lees paub qhov tseeb ntawm txoj kev txav uas tsa los ntawm qhov ntawd, los lwm tus tseem tsis kam tso tseg tej ntsiab ntawm txoj kev ntseeg thiab kev paub uas Vajluskub thiab Vajtswv tus Ntsuj Plig zaj lus tim khawv tau txhawb nqa. Lawv ntseeg tias lawv tau coj raws tej cai txhais lus uas ruaj khov hauv lawv txoj kev kawm txog tej lus faj lem, thiab tias nws yog lawv tes dej num kom tuav rawv tej qhov tseeb uas twb tau txais lawm, thiab kom txuas ntxiv mus raws tib txoj kev tshawb nrhiav Vajluskub. Nrog kev thov Vajtswv kub siab, lawv rov tshuaj xyuas lawv txoj hauj lwm, thiab kawm Vajluskub kom tshawb nrhiav lawv qhov yuam kev. Vim lawv tsis pom ib qho yuam kev hauv lawv txoj kev suav txog tej sij hawm cev lus faj lem, lawv thiaj raug coj kom tshuaj xyuas kom ze dua txog zaj lus qhuab qhia ntawm lub tuam tsev dawb huv.” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Peb tau raug qhia los ntawm Muam White, hauv tib nqe tib seem uas qhov yog toog pom txog tus Dej Ulai raug txheeb qhia, tias “yuav tsum muaj kev kawm lo lus ntawm Vajtswv kom ze zog thiab tob zog dua qub.” Cov kws txawj kev ntseeg yuav nthuav tawm lub ntsiab lus ntawm “cov sij hawm yaj saub” nyob rau hauv nqe ua ntej ntawd hauv The Great Controversy, ib yam li yog tias “cov sij hawm yaj saub” uas Muam White txwv nws cov lus piav rau ntawd yog tsib lo lus faj lem uas raug sawv cev nyob hauv lo lus faj lem ob txhiab peb puas xyoo. Vim hais tias, raws li lawv hais, plaub ntawm cov lo lus faj lem ntawd raug hais meej tshwj xeeb hauv nqe ntawd. Los tsis hais li ntawd, “kev kawm kom ze zog thiab tob zog dua qub” txog lub ntsiab lus no qhia tias lo lus “cov sij hawm yaj saub” hauv tus ntau, hauv Muam White cov ntawv sau, muaj qhov raug dua yog hais txog ob lo lus faj lem uas yuav tsum tau ua tiav rau hnub tim 22 Lub Kaum Hli Ntuj, 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Muaj tsib zaj lus faj lem txog lub sij hawm tshwj xeeb uas Kaulibee tau qhia rau Daniyee, thiab cov ntawd yog ib feem ntawm ob txhiab peb puas xyoo. Thawj zaj qhia txog plaub caug cuaj xyoo, thaum “txoj kev thiab phab ntsa yuav raug txhim tsa rau hauv lub caij uas muaj kev txom nyem.” Zaj thib ob yog Khetos txoj kev ua kevcai raus dej tom qab plaub puas yim caug peb xyoos txij ntawm lub chaw pib uas yog 457 BC. Zaj thib peb yog Nws txoj kev raug ntsia saum ntoo khaublig; zaj thib plaub qhia txog thaum txoj moo zoo yuav mus cuag lwm haiv neeg thaum kawg ntawm plaub puas cuaj caug xyoo uas raug cais tseg tshwj xeeb rau haiv neeg Yudais; thiab zaj thib tsib, thiab tsuas yog zaj thib tsib xwb, ntawm zaj lus faj lem txog lub sij hawm, tau xaus rau hnub tim 22 Lub Kaum Hli, 1844. Plaub zaj lus faj lem txog lub sij hawm uas ua ntej ntawd tau xaus lawm ntev ua ntej 1844. Yog li ntawd, Sister White txhais li cas tiag thaum nws siv lo lus “cov sij hawm faj lem” nyob rau hauv daim ntau, uas yuav tsum xaus rau xyoo 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Thaum hais txog thawj qhov kev poob siab ntawm cov Millerite nws tau qhia tias lo lus teb rau lo lus nug ntawd yog:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Kuv pom Vajtswv haiv neeg zoo siab hlo hauv txoj kev cia siab, tab tom tos ntsoov lawv tus Tswv. Tiamsis Vajtswv tau npaj los sim lawv. Nws txhais tes tau npog ib qho yuam kev hauv kev suav txog cov sijhawm uas yog lus faj lem. Cov uas tab tom tos ntsoov lawv tus Tswv tsis tau pom qhov yuam kev no, thiab cov neeg txawj ntse tshaj plaws uas tawm tsam lub sijhawm ntawd los kuj tsis pom ib yam. Vajtswv tau npaj tseg kom Nws haiv neeg yuav ntsib ib qho kev poob siab. Lub sijhawm ntawd dhau mus, thiab cov uas tau tos ntsoov lawv tus Cawm Seej nrog kev cia siab kaj siab lug tau tu siab thiab qaug zog siab, hos cov uas tsis tau hlub txoj kev tshwm sim los ntawm Yexus, tiamsis tau lees txais zaj lus vim kev ntshai, lawv ho zoo siab tias Nws tsis tau los rau lub sijhawm uas lawv tau cia siab. Lawv txoj kev lees ntseeg tsis tau kov lub siab thiab tsis tau ntxuav kom lub neej dawb huv. Lub sijhawm dhau mus ntawd raug suav tseg zoo kawg nkaus kom nthuav tawm tej lub siab zoo li ntawd. Lawv yog thawj cov tig rov qab los thuam cov neeg tu siab thiab poob siab uas yeej hlub tiag tiag txoj kev tshwm sim los ntawm lawv tus Cawm Seej. Kuv pom Vajtswv txoj kev txawj ntse hauv kev sim Nws haiv neeg thiab muab ib txoj kev sim uas tshawb nrhiav tob heev rau lawv kom pom tseeb cov uas yuav thim rov qab thiab tig rov qab mus rau lub sijhawm ntawm kev sim siab.”

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> “Yexus thiab tag nrho cov tub rog saum ntuj ntsia cov uas tau tos ntsoov pom Nws, tus uas lawv tej ntsuj plig hlub, nrog kev khuv leej thiab kev hlub. Cov timtswv saum ntuj ya nyob ib puag ncig lawv, kom txhawb nqa lawv rau lub sijhawm uas lawv raug sim siab. Cov uas tsis quav ntsej txais txoj xov saum ntuj ceeb tsheej ntawd raug tso tseg rau hauv kev tsaus ntuj, thiab Vajtswv txoj kev npau taws kub lug tawm tsam lawv, vim lawv tsis kam txais qhov kaj uas Nws tau xa tuaj rau lawv saum ntuj ceeb tsheej. Cov neeg ncaj ncees ntawd, txawm poob siab los, uas tsis to taub tias vim li cas lawv tus Tswv tsis tau los, yeej tsis raug tso tseg rau hauv kev tsaus ntuj. Dua ib zaug ntxiv lawv raug coj rov qab mus rau lawv tej Phau Vaj Lug Kub kom tshawb nrhiav tej caij nyoog uas yaj saub tau hais tseg. Tus Tswv txhais tes raug tshem tawm ntawm cov lej ntawd, thiab qhov yuam kev thiaj raug piav meej. Lawv pom tias tej caij nyoog uas yaj saub tau hais tseg ntawd ncav mus txog xyoo 1844, thiab tias tib yam pov thawj uas lawv tau nthuav tawm los qhia tias tej caij nyoog uas yaj saub tau hais tseg xaus rau xyoo 1843, yeej ua pov thawj tias tej ntawd yuav xaus rau xyoo 1844.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Cov sijhawm cev Vajtswv lus” yog cov “sijhawm cev Vajtswv lus” uas “ncav mus txog rau xyoo 1844,” uas cov Millerites thaum chiv thawj tau ntseeg tias ncav mus txog rau xyoo 1843. Cov “sijhawm cev Vajtswv lus” uas ncav mus txog rau xyoo 1844 ntawd, muaj peb ntu sijhawm cev Vajtswv lus,” thiab txhua ntu raug sawv cev rau saum Habakkuk tej txiag. Ib ntawm peb ntu sijhawm ntawd tsuas yog “kov” xyoo 1844 xwb, hos ob ntu seem ncav mus txog Lub Kaum Hli 22, 1844. Ib txhiab peb puas peb caug tsib hnub ncav mus txog rau thawj hnub kiag ntawm xyoo 1844, thaum thawj qhov kev poob siab ntawm cov Millerites los txog, thiab lub sijhawm qeeb ntawm Habakkuk tshooj ob, thiab ntawm zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathais nees nkaum tsib pib.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Ob txhiab peb puas hnub hauv Daniel tshooj yim, nqe kaum plaub, ncav mus txog hnub tim 22 Lub Kaum Hli, 1844, thiab ob txhiab tsib puas nees nkaum xyoo ntawm “xya lub sijhawm” tawm tsam lub nceeg vaj qab teb ntawm Yudas kuj xaus rau ntawd thiab. Palmoni qhia nws tus kheej tias yog Tus Suav Toj Ncua Zoo Kawg nkaus hauv nqe kaum peb ntawm Daniel yim, thiab tus qauv cev faj lem thiab tus qauv tsim uas nws tau muab nthuav tawm tom qab ntawd muaj tsawg kawg kaum lo lus faj lem txog sijhawm uas sib txuas ua ke.

We will begin to consider these truths further in the next article.

Peb yuav pib xav txog tej qhov tseeb no kom tob dua ntxiv hauv zaj ntawv tom ntej.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> “Khetos tau muab ib zaj lus qhia rau lub ntiajteb uas tsim nyog yuav tsum raug txaug rau hauv siab thiab tus ntsujplig. Nws hais tias, ‘No yog txoj sia nyob mus ib txhis, kom lawv paub koj tus Vajtswv tseeb tib leeg xwb, thiab Yexus Khetos, tus uas koj tau txib los.’ Tiamsis Xatas ua haujlwm rau hauv tibneeg lub siab, hais tias, Cia li ua no los yog ua lwm yam ntawd, thiab nej yuav zoo li vajtswv. Los ntawm kev sib cav dag ntxias nws tau coj Adas thiab Evas kom ua xyem xyav Vajtswv Txojlus, thiab muab ib lub tswv yim los hloov nws qhov chaw, uas coj mus rau kev txhaum thiab kev tsis mloog lus. Thiab nws tej lus ntxias dag tseem ua hnub no yam ib yam li nws tau ua hauv Edees. Thaum Khetos los rau peb lub ntiajteb no, nws xaiv cov neeg nuv ntses txo hwjchim ua lub hauv paus ntawm nws pawg ntseeg. Rau cov thwjtim no nws tau sim piav txog nws lub nceeg vaj thiab nws tes haujlwm txoj xwm li cas. Tiamsis lawv txoj kev nkag siab uas txwv ciam tau muab ib txoj kev txwv rau nws. Lawv tau txais cov lus qhia ntawm cov xibfwb qhia Vajluskub thiab cov Falixais, yog li ntawd ntau yam uas lawv ntseeg kuj tsis yog qhov tseeb. Thiab txawm Khetos muaj ntau yam uas nws xav hais rau lawv, lawv kuj tsis muaj peev xwm hnov ntau yam uas nws ntshaw heev yuav qhia rau lawv.”

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> “Khetos pom cov neeg ntseeg kev cai dab qhuas ntawm lub sijhawm no puv npo rau tej kev xav yuam kev heev, txog npaum li tsis tshuav chaw hauv lawv lub siab rau qhov tseeb. Nrog rau txoj kev kawm uas raug muab, cov xibfwb muab tej kev xav ntawm cov sau ntawv tsis ntseeg Vajtswv xyaw ua ke. Yog li no lawv thiaj tau tseb nroj txhav rau hauv lub siab ntawm cov hluas. Lawv hais tawm tej kev xav uas tsis tsim nyog muab nthuav rau cov hluas los sis cov laus, tsis tau xav ib zaug li txog yam noob uas lawv tab tom tseb, los sis txog txoj kev sau qoob loo uas lawv yuav tsum tau sau los ua qhov tshwm sim.” Review and Herald, July 3, 1900.

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