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# The Book of Daniel - Number Forty-Eight

Phau Ntawv Daniyee - Zauv Plaub Caug Yim

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Qhib Kev Yaj Saub: Qhov Tseem Ceeb ntawm Habakkuk txoj Kev Pom Kev, Ob Daim Phaj, thiab Qhov Tsis Paub Meej ntawm “Txhua Hnub” hauv Kev Txhais Vajlugkub

Author

Jeff Pippenger

Published

January 12, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Qhov kev nce ntxiv ntawm txoj kev paub uas tau sawv cev los ntawm lub zeem muag txog tus dej Ulai yog yam uas thaum kawg tau raug sau rau saum Habakkuk ob daim txiag.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Muaj kev qhia xaws ua ke nrog tej lus faj lem uas lawv tau saib tias siv rau lub sijhawm ntawm txoj kev rov qab los zaum ob, yog kev qhia uas tau npaj tshwj xeeb kom phim lawv lub xeev ntawm kev tsis paub tseeb thiab kev tos ntsoov, thiab txhawb kom lawv tos ua siab ntev hauv txoj kev ntseeg tias yam uas tam sim no tsaus ntuj rau lawv txoj kev nkag siab yuav raug ua kom meej nyob rau lub sijhawm tsim nyog.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Nyob hauv tej lus faj lem no muaj ib zaj uas yog Habakkuk 2:1–4: ‘Kuv yuav sawv rau saum kuv lub chaw zov, thiab yuav tsa kuv tus kheej rau saum lub yees, thiab yuav saib seb Nws yuav hais dab tsi rau kuv, thiab thaum kuv raug qhuab ntuas kuv yuav teb li cas. Ces tus Tswv teb kuv thiab hais tias, Sau lub zeem muag ntawd, thiab ua kom meej rau saum tej txiag, xwv kom tus uas nyeem tau nws thiaj khiav tau. Rau qhov lub zeem muag ntawd tseem yog rau lub sijhawm uas raug teem tseg, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws qeeb los, cia li tos nws; rau qhov nws yuav muaj tseeb tiag tiag los, nws yuav tsis ncua. Saib seb, tus uas nws tus ntsuj plig raug tsa siab ntawd tsis ncaj ncees nyob hauv nws: tiamsis tus ncaj ncees yuav muaj sia nyob vim nws txoj kev ntseeg.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “Txij thaum ntxov li xyoo 1842 lawm, txoj kev qhia uas muaj nyob hauv zaj lus faj lem no kom ‘sau zaj yog toog, thiab ua kom meej rau saum tej laug cam, xwv kom tus uas nyeem tau yuav khiav tau,’ twb ua rau Charles Fitch xav npaj ib daim ntawv faj lem los piav qhia txog tej yog toog ntawm Daniyee thiab Phau Tshwmsim. Kev luam tawm daim ntawv no raug suav hais tias yog kev ua tiav ntawm lo lus txib uas tau muab rau Habakkuk. Txawm li cas los xij, thaum ntawd tsis muaj leejtwg pom tias tib zaj lus faj lem ntawd kuj nthuav tawm ib qho zoo li kev ncua hauv kev ua tiav ntawm zaj yog toog—ib lub sijhawm nyob tos. Tom qab qhov kev poob siab ntawd, nqe Vajlugkub no tshwm los muaj nqis heev tias: ‘Rau qhov zaj yog toog tseem yog rau lub sijhawm uas twb teem tseg lawm, tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws nyob tos, cia li tos ntsoov nws; rau qhov nws yuav muaj tseeb tuaj, nws yuav tsis nyob tos ntev…. Tus ncaj ncees yuav ciaj sia los ntawm nws txoj kev ntseeg.’ The Great Controversy, 391, 392.”

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Ob daim phaj ntawm Habakhuk yog, nyob rau hauv kev ua yaj saub, ob tug tim khawv. Raws li Vajlugkub, ob tug tim khawv yuav tsum raug coj los sib koom ua ke kom thiaj li tsa tau qhov tseeb.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Tiamsis yog nws tsis kam mloog koj, ces cia koj coj ib los yog ob tug ntxiv nrog koj mus, kom raws li lub qhov ncauj ntawm ob lossis peb tug timkhawv, txhua lo lus thiaj yuav raug tsim tsa. Mathais 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Thaum muab Habakkuk ob daim phiaj (cov pioneer chart xyoo 1843 thiab 1850) los sib tshooj ua ke, nkawd lees paub cov tseeb uas yog cov hlaws muaj nqis hauv Miller zaj npau suav. Qhov yuam kev ntawm xyoo 1843, uas tau sawv cev rau saum daim phiaj thawj, thaum muab los sib tshooj nrog daim phiaj ob, tsa ruaj lub sijhawm ncua tos ntawm lub zeem muag. Miller (tus zov lub cim ntawm zaj keeb kwm ntawd) nug tias nws yuav tsum hais li cas thaum lub sijhawm sib cav ntawm nws zaj keeb kwm.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Kuv yuav sawv ntawm kuv lub chaw zov, thiab yuav tsa kuv tus kheej nyob saum lub yees, thiab yuav saib ntsoov kom pom tias Nws yuav hais dabtsi rau kuv, thiab kuv yuav teb li cas thaum Nws qhuab ntuas kuv. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Tus Tswv tau qhia kom Miller sau zaj yog toog ntawd tseg, thiab hauv nws txoj kev npau suav nws tau muab lub thawv uas khaws zaj yog toog ntawd tso rau saum ib lub rooj nyob nruab nrab ntawm nws chav.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Thiab tus Tswv teb kuv, thiab hais tias, Cia li sau txoj kev yog toog pom no tseg, thiab ua kom meej rau saum cov phiaj, xwv kom tus uas nyeem tau nws yuav khiav tau. Habakuk 2:2.

The tables then identify the tarrying time and the first disappointment.

Tom qab ntawd cov rooj qhia txog lub sij hawm ncua thiab thawj qhov kev poob siab.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Vim hais tias yog lub zeem muag no tseem yog rau lub sijhawm uas raug teem tseg lawm; tiamsis thaum kawg nws yuav hais tawm, thiab yuav tsis dag li: txawm yog nws zoo li qeeb los, cia li tos nws; vim nws yuav los yeej muaj tseeb, nws yuav tsis qeeb. Habakkuk 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

Txoj kev sim peb theem uas raug tsim los ntawm kev nce ntxiv ntawm kev paub (Miller’s jewels) ces raug sawv cev tawm los.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Saib seb, nws tus ntsuj plig uas tsaus muag siab tsis ncaj nyob hauv nws; tiam sis tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg. Habakkuk 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Ob pawg neeg pe hawm no ob chav yuav raug qhia tawm los ntawm txoj kev sim uas muaj nyob hauv Daniyees tshooj kaum ob.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.

> Thiab nws hais tias, Koj cia li mus koj txojkev, Daniyees: rau qhov tej lus no twb raug kaw cia thiab muab ntim ruaj nrees mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim siab; tiamsis cov neeg phem yuav ua phem; thiab tsis muaj ib tug twg hauv cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub. Daniyees 12:9, 10.

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Cov neeg txawj ntse hauv Daniyees yog cov ntxhais nkauj xwb muaj tswv yim hauv Mathais nees nkaum tsib, cov uas raug suav ncaj ncees los ntawm txoj kev ntseeg; hos cov neeg phem yog cov ntxhais nkauj xwb ruam, cov uas raug tsa siab vim kev khav theeb. Thaum kawg ntawm Miller txoj kev npau suav, cov pob zeb muaj nqis sawv cev rau cov roj hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, uas yog txoj xov ntawd.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Vajtswv raug txo hwjchim thaum peb tsis lees txais tej lus sib txuas lus uas Nws xa tuaj rau peb. Li no peb tsis kam txais cov roj kub uas Nws yuav nchuav rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu yuav tuaj hais tias, ‘Saib maj, tus nraug vauv tabtom los; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia Khetos txoj kev tshav ntuj hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim los nrhiav tau cov roj ntawd, thiab lawv lub neej raug puam tsuaj.” Review and Herald, July 20, 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Lub teeb ntawm Miller tej lub pov haum nyob rau hnub kawg yuav ci kaj dua kaum npaug, thiab ob qho—tus lej kaum thiab lub teeb—yog tej cim sawv cev ntawm ib qho kev sim. Hauv hnub kawg, raws li tau sawv cev nyob rau qhov xaus ntawm Miller txoj kev npau suav, lub teeb ntawm qhov tseeb uas sawv cev rau saum Habakkuk tej phaj ua rau muaj ib txoj xov uas sim neeg, uas nyob hauv zaj lus piv txwv ntawm kaum tus nkauj xwb raug sawv cev tias yog txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj. Txoj kev sim ntawd yog ib qho rov ua dua ntawm txoj kev sim ntawm keeb kwm Millerite, rau qhov zaj lus piv txwv ntawm kaum tus nkauj xwb raug rov ua dua ib yam ntais li hauv hnub kawg.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Kuv nquag raug coj mus rau zaj lus piv txwv txog kaum tus nkauj xwb, tsib leej uas muaj tswvyim, thiab tsib leej uas ruam. Zaj lus piv txwv no twb tau thiab yuav raug ua kom tiav raws nraim txhua lo lus, vim nws muaj ib qho kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li tus timtswv thib peb txoj xov, nws twb tau raug ua kom tiav thiab yuav txuas ntxiv ua qhov tseeb uas muaj rau lub sijhawm tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

Kaum yog lub cim ntawm kev sim siab, thiab thaum kawg ntawm kaum hnub Daniyee thiab peb tug uas tsim txiaj ntawd pom tseeb zoo nkauj dua thiab rog dua li cov uas noj tej zaub mov ntawm Npanpiloo. Cov neeg khav theeb uas sawv cev hauv Habakuk, uas ua neej los ntawm kev twv siab rau tus kheej, tsis yog los ntawm txoj kev ntseeg, tau txhim tsa tus cwj pwm ntawm Npanpiloo. Hauv keeb kwm Millerite lawv tau dhau los ua cov ntxhais ntawm Npanpiloo, thiab hauv Habakuk yog siv cov yam ntxwv yaj saub ntawm txoj kev kav ntawm papacy los txheeb xyuas tus cwj pwm ntawm cov uas xaiv tsis ua neej los ntawm txoj kev ntseeg.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Saib seb, tus uas nws tus ntsuj plig tsa nws tus kheej siab ntawd tsis ncaj nyob hauv nws: tiam sis tus ncaj ncees yuav muaj sia nyob los ntawm nws txoj kev ntseeg. Muaj tseeb thiab, vim nws ua txhaum los ntawm cawv txiv hmab, nws yog ib tug neeg khav theeb, tsis nyob twj ywm hauv tsev, tus uas nthuav nws txoj kev ntshaw dav ib yam li ntuj txiag teb tsaus, thiab zoo li kev tuag, thiab tsis muaj hnub txaus siab, tiam sis sau txhua haiv neeg los rau nws, thiab khaws txhua tsoom neeg los cia rau nws: Puas yuav tsis yog txhua tus no sawv hais ib lo paj lug tawm tsam nws, thiab ib lo lus thuam tawm tsam nws, thiab hais tias, Kev puas tsuaj rau tus uas nce ntxiv yam uas tsis yog nws li! ntev npaum li cas? thiab rau tus uas thauj nws tus kheej nrog av nplaum tuab! Puas yuav tsis yog cov uas yuav tom koj sawv los tam sid, thiab cov uas yuav tsim txom koj tsaug los, thiab koj yuav dhau los ua ib yam nyiag tau rau lawv? Vim koj tau txeeb nyiag ntau haiv neeg, tag nrho cov seem ntawm cov neeg yuav txeeb nyiag koj; vim yog neeg cov ntshav, thiab vim yog kev ua phem rau lub teb chaws, rau lub nroog, thiab rau txhua tus uas nyob hauv ntawd. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Txoj kev sim siab uas los rau saum cov nkauj xwb hauv Mathais nees nkaum tsib ua rau muaj ib pab neeg pe hawm, uas tau txhim kho tus cwj pwm ntawm vajntxwv sab qaum teb (lub hwj chim papacy), uas kuj yog lub hwj chim uas “txeeb thiab ua kom ntau haiv neeg raug puas tsuaj.” Nws yog lub hwj chim papacy uas raug tom ib pliag tam sid, ib yam li Yexenpees raug dev noj.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Tus Tswv hais li no tias, Saib seb, ib haiv neeg tab tom tuaj ntawm lub tebchaws qaumteb, thiab ib lub tebchaws loj yuav raug tsa sawv ntawm tej ciam teb kawg ntawm lub ntiajteb. Lawv yuav tuav rawv hneev nti thiab hmuv; lawv ua phem lim hiam, thiab tsis muaj kev khuvleej li; lawv lub suab nrov quaj xws li hiavtxwv; thiab lawv caij nees tuaj, teem ua kab ua ke ib yam li cov txivneej npaj txhij rau rog tawm tsam koj, au tus ntxhais Xi-oos. Peb tau hnov txog lawv lub koob npe lawm: peb ob txhais tes qaug zog tag; kev ntxhov siab tau tuav rawv peb, thiab kev mob, ib yam li tus pojniam uas tab tom yug menyuam. Tsis txhob tawm mus rau tom teb, thiab tsis txhob taug kev ntawm txojkev; rau qhov rab ntaj ntawm tus yeeb ncuab thiab kev ntshai nyob ib puag ncig txhua sab. Au tus ntxhais ntawm kuv haiv neeg, qhwv koj tus kheej nrog ntaub tsho quaj ntsuag, thiab dov koj tus kheej rau hauv tshauv; ua kev quaj ntsuag ib yam li rau ib tug tub tib leeg, kev quaj lwj siab iab kawg nkaus; rau qhov tus uas tuaj nyiag rhuav tshem yuav los saum peb tam sim ntawd. Yelemis 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Ob chav kawm ob pawg hauv Habakkuk yog cov uas raug suav tias ncaj ncees los ntawm txoj kev ntseeg, thiab cov uas tau noj thiab haus tej lus qhuab qhia ntawm Npanpiloo. Cov uas nyob rau hnub kawg hauv Miller txoj kev npau suav, uas raug sawv cev ua cov nkauj xwb, yuav txhim kho tus yam ntxwv ntawm Khetos, thiab yog li ntawd thiaj txais Vajtswv lub cim ntsia, lossis lawv yuav txhim kho tus yam ntxwv ntawm txoj kev kav vaj lug kub ntawm papacy thiab txais lub cim ntawm tus tsiaj nyaum.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Lub sij hawm twb los txog rau qhov uas qhov tseeb kaj yuav ci tawm nruab nrab ntawm kev tsaus ntuj ntawm kev coj ncaj ncees. Txoj xov ntawm tus tim tswv thib peb twb raug tshaj tawm mus rau lub ntiaj teb lawm, ceeb toom tibneeg kom txhob txais lub cim ntawm tus tsiaj qus lossis ntawm nws daim duab rau saum lawv pliaj lossis rau hauv lawv txhais tes. Kev txais lub cim no txhais hais tias los txog rau tib txoj kev txiav txim siab uas tus tsiaj qus tau ua, thiab txhawb nqa tib cov tswv yim ntawd, tawm tsam ncaj qha rau Vajtswv Txojlus. Hais txog txhua tus uas txais lub cim no, Vajtswv hais tias, ‘Tus ntawd kuj yuav haus cawv txiv hmab ntawm Vajtswv txoj kev chim, uas raug nchuav tawm yam tsis tov rau hauv lub khob ntawm nws txoj kev npau taws; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj nyob rau ntawm cov tim tswv dawb huv xub ntiag, thiab nyob rau ntawm tus Menyuam Yaj xub ntiag.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Cov nkauj xwb uas haus cawv txiv hmab ntawm Npanpiloo thaum kawg yuav haus cawv txiv hmab ntawm Vajtswv txoj kev npau taws. Hauv Yaxayas, cov neeg qaug cawv ntawm Efa-i-a qhia tawm lawv txoj kev qaug cawv dig muag los ntawm kev tig txhua yam ntxeev tiaj ntxeev to, thiab txoj kev ua ntawd yuav raug suav tias yog “av nplaum ntawm tus kws puab lauj kaub.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

Kev txheeb xyuas tias “nqe kev niaj hnub” yog ib lub cim sawv cev rau Khetos, ua rau qhov tseeb txog “nqe kev niaj hnub” tig rov qab tas nrho, vim “nqe kev niaj hnub” yog ib lub cim ntawm Xatas. Miller qhov kev txheeb xyuas tias “nqe kev niaj hnub” yog kev teev dab teev mlom raug sawv cev ncaj qha rau saum Habakkuk cov ntxhuav. Miller qhov kev tshawb pom txog nqe Vajlugkub hauv Thexalaunikes, uas pab kom nws to taub tias yam uas raug “rho tawm mus” yog kev teev dab teev mlom, xwv kom “tus neeg txhaum” uas zaum hauv Vajtswv lub tuam tsev thiaj raug qhia tawm los, yog qhov tseeb tseem ceeb uas nyob hauv Thexalaunikes Thib Ob, tshooj ob.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Kuv nyeem mus ntxiv, thiab tsis pom dua lwm qhov xwm txheej twg uas muaj lo lus ntawd [tus niaj hnub] nyob, tsuas yog hauv Daniyees xwb. Ces kuv [nrog kev pab ntawm ib phau concordance] tau coj cov lus uas sawv txuas nrog nws los, ‘tshem tawm;’ nws yuav tshem tus niaj hnub tawm; ‘txij thaum tus niaj hnub raug tshem tawm,’ thiab lwm yam. Kuv nyeem mus ntxiv, thiab xav tias tej zaum kuv yuav tsis pom ib qho kaj rau nqe ntawd; thaum kawg kuv los txog rau 2 Thexalaunikes 2:7, 8. ‘Rau qhov kev zais ntuj ntawm kev tsis ncaj twb tab tom ua hauj lwm lawm; tsuas yog tus uas nim no tab tom cheem ntawd yuav tseem cheem mus kom txog thaum nws raug muab tshem tawm ntawm txoj kev, thiab ces tus phem ntawd yuav raug qhib tawm los,’ thiab lwm yam. Thiab thaum kuv tau los txog rau nqe ntawd, Au, qhov tseeb tau tshwm los meej thiab muaj hwjchim ci ntsa iab ua luaj! Muaj nyob ntawd! Ntawd yog tus niaj hnub! Zoo lawm, tam sim no, Povlauj txhais li cas los ntawm ‘tus uas nim no tab tom cheem,’ los yog tab tom txwv? Los ntawm ‘tus neeg ntawm kev txhaum,’ thiab ‘tus phem,’ yog txhais txog Kev Ntseeg Papacy. Zoo lawm, yog li ntawd, yam twg yog yam uas cheem Kev Ntseeg Papacy tsis pub raug qhib tawm los? Yog lawm, nws yog Kev Teev Dab Qhuas Pagan; zoo lawm, ces ‘tus niaj hnub’ yeej yuav tsum txhais hais tias Kev Teev Dab Qhuas Pagan.”​—William Miller, Second Advent Manual, nplooj 66.” Advent Review and Sabbath Herald, Lub Ib Hlis 6, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Lub ntsiab lus ntawm “yam txhua hnub” hauv Thessalonians, uas Miller tau tshawb pom tias yog qhov tseeb tseem ceeb tshaj plaws ntawm nqe ntawd. Thaum Povlauj qhia txog cov uas tsis hlub qhov tseeb, thiab yog li ntawd yuav raug kev dag ntxias muaj hwjchim loj, nws yeej yog tab tom qhia txog kev ntxub qhov tseeb hauv qhov dav dav; tiam sis qhov tseeb uas raug hais ncaj qha rau hauv nqe ntawd yog qhov tseeb tias “yam txhua hnub” sawv cev rau Loos kev pe mlom.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Lub teeb ntawm lub cev yog lub qhov muag; yog li ntawd, yog koj lub qhov muag dawb huv thiab tsom rau ib yam, koj lub cev tag nrho yuav puv npo nrog lub teeb. Tiamsis yog koj lub qhov muag phem, koj lub cev tag nrho yuav puv npo nrog txoj kev tsaus ntuj. Yog li ntawd, yog lub teeb uas nyob hauv koj yog kev tsaus ntuj, ces txoj kev tsaus ntuj ntawd yuav loj npaum li cas! Tsis muaj leejtwg yuav ua qhev rau ob tug tswv tau; rau qhov nws yuav ntxub tus no thiab hlub tus tod, los sis nws yuav npuab tus no thiab saib tsis taus tus tod. Nej tsis muaj peevxwm ua qhev rau Vajtswv thiab Mammoos. Mathais 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Muaj tsuas yog kev hlub rau qhov tseeb xwb, los yog kev ntxub qhov tseeb. Tsis muaj ib qho chaw nruab nrab li. Qhov kev dag ntxias muaj hwj chim uas los saum cov nkauj xwb ruam hauv Mathais nees nkaum tsib yog txhim rau saum lawv txoj kev tsis lees txais lub teeb ntawm Miller cov hniav nyiaj hniav kub uas sawv cev rau qhov kev sim siab kawg. Cov Yixayee thaum ub qhov kev sim siab kawg yog lawv qhov kev sim siab thib kaum, thiab Miller cov hniav nyiaj hniav kub ci kaum npaug kaj dua hauv hnub kawg. Lub cim ntawm kev tsis lees txais Miller cov hniav nyiaj hniav kub yog “the daily,” uas cov neeg qaug cawv ntawm Efa-i laim tig ua ntxeev hauv tiam thib peb ntawm Kev Ntseeg Adventist. “The daily” yog ib lub cim xatas ntawm kev teev dab cuav. Cov neeg qaug cawv tau coj los ib lub hniav nyiaj hniav kub cuav, uas lawv nqa los ntawm Protestantism uas tau thim rov qab ntawm txoj kev ntseeg tseeb, uas qhia tias “the daily” yog ib lub cim ntawm Khetos.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Miller txoj kev nkag siab txog nws cov hniav nyiaj hniav kub raug txwv los ntawm keeb kwm uas nws raug tsa sawv los nyob hauv. Vim nws ntseeg ruaj khov tias Kev Los Zaum Ob yog qhov xwm txheej yaj saub tom ntej, ces qhov txhab tuag ntawm lub hwj chim papacy hauv xyoo 1798 tsuas yog sawv cev tau rau lub nceeg vaj hauv ntiajteb thib plaub thiab kawg nkaus hauv Daniyee ob xwb. Miller kuj raug txwv hauv nws txoj kev nkag siab txog “the daily,” rau qhov nws zaj lus tim khawv yog tias, los ntawm kev tshwm sim, nws raug coj mus rau ib txoj kev kawm tshwj xeeb, uas hauv ntawd nws tau hais tias nws siv nws phau Vajlugkub, Cruden’s Concordance, thiab nyeem qee daim ntawv xov xwm. Nws qhov kev txiav txim siab los kawm raws li txoj kev ntawd tsuas yog nkag los rau hauv nws lub siab xwb.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “Thaum lub sijhawm kaum ob xyoos uas kuv yog ib tug ntseeg tias muaj Vajtswv xwb, kuv tau nyeem txhua yam keeb kwm uas kuv nrhiav tau; tiam sis nim no kuv hlub phau Vajlugkub vim nws qhia txog Yexus! Los tseem tshuav ntau qhov hauv Vajlugkub uas tseem tsaus ntuj rau kuv. Xyoo 1818 lossis 19, thaum kuv tab tom sib tham nrog ib tug phooj ywg uas kuv tau mus xyuas, thiab uas twb paub thiab hnov kuv hais lus thaum kuv tseem yog ib tug ntseeg tias muaj Vajtswv xwb, nws nug kuv hauv ib txoj kev uas muaj lub ntsiab tob heev hais tias, ‘Koj xav li cas txog nqe Vajlugkub no, thiab nqe ntawd?’ yog nws hais txog cov nqe qub uas kuv tau tawm tsam thaum kuv tseem yog ib tug ntseeg tias muaj Vajtswv xwb. Kuv to taub tias nws tab tom ua li cas, thiab kuv teb tias—Yog koj muab sijhawm rau kuv, kuv yuav qhia rau koj tias lawv txhais li cas. ‘Koj xav tau sijhawm ntev npaum li cas?’ Kuv tsis paub, tab sis kuv yuav qhia rau koj, kuv teb, rau qhov kuv tsis ntseeg tias Vajtswv tau muab ib txoj kev tshwm sim uas yuav tsis to taub tau. Ces kuv txiav txim siab kawm kuv phau Vajlugkub, ntseeg tias kuv yuav nrhiav tau yam uas Vaj Ntsuj Plig Dawb Huv txhais. Tiam sis tsis ntev tom qab kuv tau txiav txim siab li ntawd, ib lub tswv yim los txog rau kuv—‘Xav tias koj ntsib ib nqe uas koj tsis to taub, ces koj yuav ua li cas?’ Ces txoj kev kawm Vajlugkub no los rau hauv kuv lub siab:—Kuv yuav muab cov lus ntawm tej nqe zoo li ntawd los, thiab taug lawv mus thoob plaws hauv Vajlugkub, thiab nrhiav kom paub lawv lub ntsiab los ntawm txoj kev no. Kuv muaj Cruden’s Concordance, uas kuv xav tias yog phau uas zoo tshaj plaws hauv ntiaj teb no; yog li ntawd kuv thiaj nqa phau ntawd thiab kuv phau Vajlugkub, mus zaum ntawm kuv rooj sau ntawv, thiab tsis nyeem ib yam dab tsi ntxiv lawm, tsuas yog tej ntawv xov xwm me ntsis xwb, vim kuv tau txiav txim siab yuav tsum paub tias kuv phau Vajlugkub txhais li cas. Apollos Hale, The Second Advent Manual, 65.”

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Miller cov tej hniav nyiaj hniav kub tsis yog tsuas yog raug lees paub los ntawm nws txoj kev kawm Vajlugkub xwb, tiam sis kuj yog los ntawm kev tshwm sim ncaj qha los ntawm Vajtswv.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Vajtswv txib Nws tus timtswv los kov lub siab ntawm ib tug neeg ua liaj ua teb uas tsis tau ntseeg phau Vajlugkub, kom coj nws mus tshawb nrhiav tej lus faj lem. Vajtswv cov timtswv rov tuaj xyuas tus uas raug xaiv ntawd ntau zaus, kom coj nws lub siab xav thiab qhib tej lus faj lem uas ib txwm tsaus nti rau Vajtswv haiv neeg kom nws to taub. Qhov pib ntawm txoj saw hlau ntawm qhov tseeb tau muab pub rau nws, thiab nws raug coj mus tshawb nrhiav ib txoj txuas dhau ib txoj txuas, mus txog thaum nws ntsia pom Vajtswv Txojlus nrog kev xav tsis thoob thiab qhuas. Nws pom muaj ib txoj saw hlau ntawm qhov tseeb uas zoo txhij txhua nyob ntawd. Txojlus ntawd uas nws twb suav tias tsis yog tshoov siab los lawm, nim no qhib tawm rau ntawm nws qhov muag pom hauv nws txoj kev zoo nkauj thiab hwjchim ci ntsa iab. Nws pom tias ib feem ntawm Vajluskub piav qhia dua lwm feem, thiab thaum ib nqe raug kaw rau nws txoj kev nkag siab, nws nrhiav tau hauv lwm qhov ntawm Txojlus yam uas piav qhia tau nws. Nws tuav rawv Vajtswv Txojlus dawb huv nrog kev xyiv fab thiab nrog txoj kev hwm tob tshaj plaws thiab txoj kev ntshai tshee.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Thaum Muam White hais tias “Vajtswv tau xa Nws tus tim tswv” mus rau Miller, qhov ntawd yog kev qhia meej tias Gabriyees yog tus tim tswv uas raug xa mus rau Miller, rau qhov “Nws tus tim tswv” yog ib lo lus hu uas raug muab rau Gabriyees.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Cov lus ntawm tus tim tswv hais tias, ‘Kuv yog Nkaka‑ees, tus uas sawv hauv Vajtswv xub ntiag,’ qhia tias nws tuav ib txoj hauj lwm uas muaj meej mom siab hauv tej tsev hais plaub saum ntuj ceeb tsheej. Thaum nws tuaj nqa ib lo lus xov rau Daniyee, nws hais tias, ‘Tsis muaj leej twg sawv nrog kuv hauv tej no, tsuas yog Mikha‑ees [Khetos] uas yog nej tus Tub Vaj Ntxwv xwb.’ Daniyee 10:21. Txog Nkaka‑ees, tus Cawm Seej hais hauv Phau Qhia Tshwm tias ‘Nws tau txib thiab qhia nws los ntawm Nws tus tim tswv rau Nws tus tub qhe Yauhas.’ Qhia Tshwm 1:1.” The Desire of Ages, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

Gabriel thiab lwm tus timtswv saum ntuj tau raug xa los coj Miller lub siab thiab “qhib tej lus faj lem uas ib txwm tau tsaus ntuj rau Vajtswv haiv neeg kom nws to taub.” Nws txoj xov tsis yog tsuas yog tsim tawm los ntawm nws txoj kev kawm nkaus xwb, tiam sis kuj yog los ntawm kev tshwm sim saum ntuj los thiab. Txawm yog txoj kev uas nws siv los kawm Vajlugkub los kuj tau raug muab los rau hauv nws lub siab. Thaum Vajtswv coj qhov tseeb los rau hauv peb lub siab, qhov ntawd yog kev tshwm sim saum ntuj los, txawv ntawm kev mus txog qhov tseeb los ntawm txoj txheej txheem uas faib Vajlugkub kom raug. Miller tau ua ob yam tib si, tiam sis kev tshwm sim saum ntuj los yuav tsum yog ib feem ntawm txoj kev uas Miller los txog rau kev nkag siab txog lo lus “the daily.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Miller yuav tsis tau pom txog qhov kev hloov mus los ntawm pojniam thiab txivneej hauv Daniel tshooj yim, nqe cuaj txog kaum ob, rau qhov txhua yam uas nws muaj tsuas yog Vajlugkub thiab ib phau ntawv concordance uas tsis muaj ib yam ntaub ntawv li txog cov lus qub hauv Vajlugkub. Nws yuav tsis tau pom qhov txawv ntawm “sur” thiab “rum” uas ob lo lus no puav leej raug txhais ua “rho tawm.” Nws kuj yuav tsis tau pom qhov txawv ntawm “miqdash” thiab “qodesh” uas ob lo lus no puav leej raug txhais ua “lub chaw dawb huv.”

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Nws yuav tsis tau pom qhov tseeb ntawm lo lus “tamid” uas muaj nyob ib puas plaub zaug hauv phau Vajlugkub. Qhov tseeb uas nws tsis tau pom (uas kuj yog qhov tseeb uas nws twb pom lawm thiab), yog tias ntawm ib puas plaub zaug uas lo lus Henplais “tamid” raug siv hauv phau Vajlugkub, tsuas yog hauv phau Daniyees xwb uas lo lus Henplais “tamid” raug siv ua ib lub npe. “Tamid” yog lo lus Henplais uas txhais hais tias “mus li tsis tu ncua”, thiab raug txhais ua “qhov niaj hnub” hauv phau Daniyees.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “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.”

Tsuas yog nyob hauv phau Daniyee xwb thiaj siv lo lus no ua ib lub npe, hos cuaj caug cuaj zaug seem ntawd ces siv ua ib lo lus qhuab qhia. Vim li no, thaum cov neeg txhais Vajlugkub King James ntsib qhov uas Daniyee siv lo lus ntawd tsib zaug ua ib lub npe, thaum tag nrho lwm tus sau Vajlugkub siv lo lus ntawd cuaj caug cuaj zaug ua ib lo lus qhuab qhia, lawv thiaj raug yuam los ntawm qhov hnyav ntawm tej pov thawj kom kho Daniyee txoj kev siv lo lus ntawd ua ib lub npe. Yuav kom kho Daniyee, lawv thiaj ntxiv lo lus “kev txi” rau hauv Lo Lus, thiab ua li ntawd lawv thiaj hloov ib lub npe mus ua ib lo lus qhuab qhia. Tom qab ntawd, yuav kom kho cov neeg txhais lus, Ellen White thiaj raug tshoov siab sau tseg tias nws, “pom txog ‘Txhua Hnub,’ tias lo lus ‘kev txi’ yog tibneeg lub tswvyim ntxiv rau, thiab tsis yog ib feem ntawm nqe ntawv; thiab tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tshaj tawm txoj xov txog teev kev txiav txim.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Raws li Miller nws tus kheej tau ua timkhawv, nws tab tom nrhiav kom to taub “the daily,” uas thaum kawg nws thiaj to taub nws nyob hauv 2 Thessalonians. Tab sis ib yam nkaus, raws li nws tus kheej tej lus timkhawv, thaum nws nrhiav kom to taub ib lo lus, nws yuav xav txog txhua qhov chaw uas lo lus ntawd raug siv, thiab lo lus ntawd raug siv cuaj caug cuaj zaug ntxiv nyob hauv Phau Vajlugkub. Los kuj, nws tej lus timkhawv hais txog “the daily” yog tias nws nrhiav tsis pom nws nyob qhov twg li tsuas yog hauv phau Daniel xwb, thaum nws hais tias, “Kuv nyeem mus ntxiv, thiab nrhiav tsis tau lwm qhov xwm txheej uas pom nws [the daily], tsuas yog hauv Daniel xwb.” Miller tau raug coj los cuag cov pob zeb muaj nqis ntawd tsis yog los ntawm nws txoj kev kawm xwb, tiam sis kuj yog los ntawm kev tshwm sim los saum ntuj los uas tau muab rau nws los ntawm txoj hauj lwm qhuab qhia ntawm cov tim tswv.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Vim li no nws txoj kev nkag siab txog “yam niaj hnub,” thiaj yog lawm, tiamsis tseem txwv. Nws tsis muaj peev xwm paub tias hauv phau Daniyee, tsib zaug uas hais txog “yam niaj hnub” ntawd, muaj ib zaug hauv peb zaug uas “yam niaj hnub” raug “rho tawm,” uas sawv cev rau ib lub ntsiab txawv dua ob zaug seem. Muaj ib zaug “yam niaj hnub” raug siv nrog lo lus Henplais “rum” thiab ob zaug ntxiv raug siv nrog lo lus Henplais “sur”. Ob lo lus no raug txhais ua tias rho tawm, tiamsis “rum” hauv Daniyee tshooj yim, nqe kaum ib txhais hais tias “tsa kom siab thiab qhuas loj,” hos hauv tshooj kaum ib, nqe peb caug ib, thiab tshooj kaum ob, nqe kaum ib, lo lus “sur” txhais hais tias “tshem tawm”.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Cov kws txawj kev ntseeg uas noj thiab haus tej zaub mov ntawm Npanpiloos, sib cav hais tias txawm yog koj tshem ib yam dab tsi tawm los sis thaum twg koj tsa ib yam dab tsi nce, nkawd ob leeg puav leej sawv cev rau ib hom kev muab tshem tawm; yog li ntawd, ob lo lus no yuav tsum raug to taub tias muaj tib lub ntsiab lus xwb. Lawv sib cav hais tias peb zaug uas hais txog “the daily” tias raug “taken away” yeej ib txwm txhais hais tias muab tshem tawm, thiab ua li ntawd lawv txheeb tias Daniyee tsis xyuam xim hauv nws txoj kev xaiv lus. Lawv tsis hais qhov ntawd ncaj qha, tiam sis raws li qhov kev txiav txim los ntawm lawv tej lus qhia, lawv qhuab qhia tias Daniyee tsim nyog siv lo lus “sur” rau hauv peb zaug ntawd txhua zaug, vim raws li cov kws txawj kev ntseeg ntawd, nws xav hais tib yam nkaus txhua zaus uas “the daily” raug “taken away.”

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

Lawv ua tib yam nkaus nrog cov lus “miqdash” thiab “qodesh,” uas ob lo lus no raug txhais ua “lub chaw dawb huv,” hauv nqe kaum ib txog kaum plaub ntawm tshooj yim. Hauv txhua qhov hais txog “lub chaw dawb huv” nyob hauv plaub nqe ntawd, lawv hais tawv tias txhua qhov ntawd sawv cev rau Vajtswv lub chaw dawb huv. Raws li qhov xaus los ntawm qhov ntawd dua, Daniel yeej tsim nyog tsuas yog siv “qodesh” hauv tag nrho peb qhov kev hais ntawd xwb, tsis yog siv “miqdash” hauv nqe kaum ib. Miller yuav tsis tau paub qhov sib txawv ntawm ob lo lus ntawd, tiam sis cov kws ntseeg Vajtswv niaj hnub no paub, thiab thaum lawv paub lawm, lawv tseem hais tawv tias tsis tsim nyog lees paub muaj ib qho sib txawv li. Txawm li ntawd los, Miller, uas tsis tau paub qhov sib txawv ntawm cov lus ntawd, ho los txog rau ib txoj kev to taub uas ncaj qha txawv ntawm cov kws ntseeg Vajtswv niaj hnub no.

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Qhov tseeb yog tias Daniel yog ib tug kws sau ntawv uas ceev faj kawg nkaus, uas paub lus Henplais zoo, thiab raug txiav txim tias txawj ntse tshaj tag nrho lwm cov neeg txawj ntse hauv Npanpiloo kaum npaug, cov uas twb yog cov neeg ntse heev hauv lawv haiv neeg thiab hauv lawv lub zej zog lawm. Yog muaj leej twg paub txoj kev siv lus Henplais kom raug, thiab yuav tsum nthuav tawm nws kom raug li cas hauv zaj keeb kwm ntawd, ces yog Daniel. Yog Daniel siv tej lo lus txawv, ces yog vim tej lo lus ntawd raug npaj kom nqa tau tej ntsiab lus sib txawv, uas nws txhob txwm nrhiav los sawv cev. Thaum lees paub Daniel txoj kev siv lo lus txawv tshwjxeeb ntawm cov lo lus uas raug txhais ua “lub chaw dawb huv” lossis ua “rho tawm mus,” tej ntawd txhawb Miller txoj kev to taub txog “txhua hnub,” uas Miller tau pom nyob hauv nqe ntawd tiag tiag, qhov chaw uas Povlauj qhia tias cov uas ntxub qhov tseeb raug teem cia kom txais kev dag ntxias muaj hwjchim loj.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Cov uas ntxub qhov tseeb thiab ntseeg txoj kev dag uas yug tau kev dag ntxias muaj hwj chim, kuj raug sawv cev ua cov neeg qaug cawv ntawm Ephraim, uas raug sawv cev ua ob pawg. Ib pawg yog cov thawj coj txawj kawm, hos lwm pawg yog cov pej xeem uas tsis txawj kawm uas tsuas hnov yam cov txawj kawm qhia rau lawv xwb. Lawv yog cov uas nkaum hauv qab kev dag, thiab cov uas cog lus nrog txoj kev tuag. Lawv yog cov uas nws tus ntsuj plig raug tsa siab hauv Habakkuk ob, thiab lawv yog cov nkauj xwb ruam ntawm Mathais nees nkaum tsib. Lawv yog cov uas tsis lees txais tej qhov tseeb hauv paus ntawm Miller txoj npau suav, uas ci kaj kaum npaug ntxiv thaum kawg (ua tus sawv cev rau qhov kev sim siab thib kaum thiab kawg rau cov Ixayees niaj hnub no), raws li tau ua tus qauv los ntawm qhov kev sim siab thib kaum thiab kawg rau cov Ixayees thaum ub.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no nyob rau hauv tsab xov xwm tom ntej.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Thiab tus Tswv hais rau Mauxe tias, Haiv neeg no yuav chim kuv mus txog thaum twg? Thiab lawv yuav ntseeg kuv lig npaum li cas, txawm yog txhua yam cim uas kuv twb qhia rau hauv lawv nruab nrab lawm los? Kuv yuav muab kab mob phem los ntaus lawv, thiab yuav tshem lawv tawm ntawm qhov qub txeeg qub teg, thiab kuv yuav tsim kom muaj ib haiv neeg uas loj dua thiab muaj hwjchim dua lawv los ntawm koj. Ces Mauxe hais rau tus Tswv tias, Ces cov neeg Iyiv yuav hnov tej no, (vim koj twb coj haiv neeg no tawm hauv lawv nruab nrab los ntawm koj lub hwjchim) thiab lawv yuav qhia rau cov neeg nyob hauv lub tebchaws no: rau qhov lawv twb hnov lawm tias koj, tus Tswv, nyob hauv haiv neeg no, tias koj, tus Tswv, raug pom tim ntsej tim muag, thiab tias koj huab sawv saum lawv, thiab tias koj mus ua lawv tus thawj ua ntej, thaum nruab hnub nyob hauv ib tug ncej huab, thiab thaum hmo ntuj nyob hauv ib tug ncej hluav taws. Nim no yog koj yuav tua haiv neeg no tas huv tib si ib yam li ib tug tibneeg xwb, ces cov haiv neeg uas twb hnov koj lub npe nrov yuav hais tias, Vim tus Tswv tsis muaj peevxwm coj haiv neeg no mus rau hauv lub tebchaws uas nws tau cog lus tseg rau lawv, yog li ntawd nws thiaj tua lawv nyob hauv roob moj sab qhua. Thiab nim no, kuv thov koj, cia kuv tus Tswv lub hwjchim loj kawg nkaus, raws li koj tau hais tias, Tus Tswv ua siab ntev, thiab muaj kev hlub tshua loj kawg, zam txim rau kev txhaum thiab kev ua txhaum hla ciam, thiab yeej tsis tso tus uas muaj txhaum txim kom dim hlo li, rau txim rau cov me nyuam vim leej txiv txoj kev txhaum mus txog rau tiam peb thiab tiam plaub. Kuv thov koj, zam txim rau haiv neeg no txoj kev txhaum raws li koj txoj kev hlub tshua loj kawg, ib yam li koj twb zam txim rau haiv neeg no txij thaum tim Iyiv los txog nim no. Thiab tus Tswv hais tias, Kuv twb zam txim lawm raws li koj lo lus: Tiamsis tseeb tiag li uas kuv muaj txoj sia nyob, tag nrho lub ntiajteb yuav puv npo rau tus Tswv lub yeeb koob. Vim txhua tus txivneej uas twb pom kuv lub yeeb koob, thiab kuv tej txujci tseemceeb uas kuv tau ua hauv Iyiv thiab hauv roob moj sab qhua, thiab nim no twb sim kuv kaum zaug no lawm, thiab tsis mloog kuv lub suab; lawv yeej yuav tsis pom lub tebchaws uas kuv tau cog lus tseg rau lawv cov yawg koob, thiab tsis muaj leejtwg ntawm cov uas chim kuv yuav pom lub tebchaws ntawd li: Tiamsis kuv tus tub qhe Kalex, vim nws muaj ib tug ntsujplig txawv nyob hauv nws, thiab twb raws kuv qab tag siab nrho, kuv yuav coj nws mus rau hauv lub tebchaws uas nws tau mus lawm; thiab nws cajces yuav tau nws ua qub txeeg qub teg. Teev Npe 14:11–24.

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