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# The Book of Daniel - Number Fifty-Two

Phau Ntawv Daniyees – Tsib Caug Ob

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Qhib Txog Daim Duab Ntxoov Yim Saub Uas Zais: Daniyee Txoj Kev Pom thiab Kev Sawv Los ntawm Cov Nceeg Vaj

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Hauv zaj lus kawg no peb tau qhia tias Kha-exalees tau muab qhov xaus ntawm “qhov kev chim kawg” los ua kom hnub tim 1844 ruaj khov, raws li ob tug tim khawv. Miller to taub txog “xya lub sijhawm” hauv Leviticus nees nkaum rau, uas tau raug coj los siv tawm tsam lub nceeg vaj Yudas, tiamsis nws tsis tau mus txog theem uas nws pom lub hom phiaj thiab txoj kev sib raug zoo ntawm txoj kev txiav txim ntawm “xya lub sijhawm” ntawd rau ob lub nceeg vaj ntawm cov Yixayee, sab qaum teb thiab sab qab teb. Txawm tias nws puas tau paub txog qhov sib txawv ntawm “qhov kev chim kawg” hauv nqe kaum cuaj los yeej tseem tsis meej, txawm li ntawd los tsis muaj qhov ua xyem xyav tias nws to taub nyob rau hauv ib qho kev nkag siab dav dav tias “qhov kev chim” yog “xya lub sijhawm.” Qhov kaj txog ib qho kev chim thawj zaug thiab ib qho kev chim kawg tau raug Palmoni qhib lub cim foob hauv xyoo 1856, tiamsis nws raug tsis lees txais hauv xyoo 1863. Los xij, Miller txoj xov hais txog “xya lub sijhawm” ntawd yog qhov yog, txawm hais tias tseem txwv xwb.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller yuav tsis tau pom tias lub kub me ntawm Loos pagan tau tsa thiab qhuas kev teev dab qhuas pagan, nyob rau nqe kaum ib ntawm Daniyee yim, rau qhov rau Miller lo lus “muab tshem tawm” tsuas yog txhais tias tshem tawm xwb hauv txhua peb zaug uas nws tshwm nyob rau hauv Daniyee. Txawm li ntawd los, nws txoj xov tseem yog qhov raug, txawm hais tias muaj kev txwv.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Cov neeg Millerite yeej tau lees paub tias “lub chaw dawb huv” hauv nqe kaum ib yog lub tuam tsev teev dab qhuas pagan hauv lub nroog Loos (lub Pantheon), tiam sis lus Henplais tsis yog yam uas lawv tej lus tshaj tawm tau tsa rau saum ntawd. Miller txoj lus tshaj tawm tau tsom rua lub sij hawm cev faj lem. Keeb kwm uas ua rau lawv txoj lus tshaj tawm raug qhib lub foob ntawd tau txwv tsis pub lawv pom Tebchaws Meskas ua lub nceeg vaj thib rau hauv tej yaj saub hauv Phau Vajlugkub, tab sis tshaj qhov ntawd lawm, nws kuj tau txwv tsis pub lawv pom txoj hwj chim papacy ua lub nceeg vaj thib tsib hauv tej yaj saub hauv Phau Vajlugkub.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Vim raug yuam los ntawm keeb kwm uas lawv nyob hauv ntawd, lawv thiaj siv tej lus faj lem raws li qhov lawv cia siab tias Khetos yuav rov qab los sai no, thiab lawv thiaj poob siab, los lawv cov lus tshaj tawm ntawd yeej yog tseeb. Thaum Gabriel muab kev txhais ntawm ob zaj yog toog hauv nqe kaum tsib txog nees nkaum xya, Miller txoj kev to taub txwv tsis pub nws pom tau qhov kev tshwm sim dav dua txog cov tebchaws uas tau sawv cev los ntawm kev hloov pauv ntawm tus me kub hauv nqe cuaj txog kaum ob. Cov Millerites tsuas pom Loos xwb ua ib lub tebchaws hauv ntiajteb thib plaub thiab yog lub kawg nkaus hauv Gabriel txoj kev txhais ntawd.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Thiab tau muaj li ntawd, thaum kuv, yog kuv tus kheej Daniel, tau pom zaj yog toog ntawd thiab nrhiav kom paub nws lub ntsiab, saib seb, muaj ib tug sawv ntawm kuv xub ntiag zoo li tus yam ntxwv ntawm ib tug neeg. Thiab kuv hnov ib lub suab ntawm ib tug neeg nyob nruab nrab ntawm ob ntug dej Ulai, uas hu thiab hais tias, Gabriel, cia tus no to taub zaj yog toog no. Yog li ntawd nws txav los ze rau qhov chaw uas kuv sawv; thiab thaum nws los txog, kuv ntshai heev thiab poob ntsej muag rau hauv av; tiam sis nws hais rau kuv tias, Cia li to taub, Au tub neeg: rau qhov zaj yog toog no yog rau lub sijhawm kawg. Nim no thaum nws tseem tab tom hais lus nrog kuv, kuv poob rau hauv ib qho kev tsaug zog tob, ntsej muag tig rau hauv av; tiam sis nws kov kuv thiab tsa kuv kom sawv ncaj. Thiab nws hais tias, Saib seb, kuv yuav ua kom koj paub yam uas yuav muaj nyob rau thaum kawg kawg ntawm txoj kev chim; rau qhov thaum lub sijhawm teem tseg lawm, qhov kawg yuav los. Tus yaj ram uas koj pom muaj ob tug kub ntawd yog cov vajntxwv ntawm Media thiab Persia. Thiab tus tshis txivneej plaub hau ntxhib ntawd yog vajntxwv ntawm Grecia; thiab lub kub loj uas nyob nruab nrab ntawm nws ob lub qhov muag yog thawj tus vajntxwv. Nim no thaum lub ntawd raug lov lawm, thiab muaj plaub lub sawv los hloov chaw rau nws, plaub lub tebchaws yuav sawv tawm hauv haiv neeg ntawd, tiam sis tsis yog nyob hauv nws lub hwjchim. Thiab nyob rau lub sijhawm tom qab ntawm lawv lub tebchaws, thaum cov neeg ua txhaum twb puv npo lawm, yuav muaj ib tug vajntxwv muaj ntsej muag lim hiam thiab to taub tej lus tsaus ntuj sawv los. Thiab nws lub hwjchim yuav muaj zog heev, tiam sis tsis yog los ntawm nws tus kheej lub hwjchim; thiab nws yuav ua kev puas tsuaj loj kawg nkaus, thiab yuav vam meej, thiab yuav ua raws li nws xav, thiab yuav rhuav tshem cov uas muaj hwjchim thiab haiv neeg dawb huv. Thiab los ntawm nws txoj kev txawj ntse dag ntxias nws kuj yuav ua kom kev dag ntxias vam meej hauv nws txhais tes; thiab nws yuav tsa nws tus kheej loj hauv nws lub siab, thiab los ntawm kev thaj yeeb nws yuav rhuav tshem coob leej; nws kuj yuav sawv tawm tsam tus Tubhuabtais ntawm cov tubhuabtais; tiam sis nws yuav raug lov yam tsis yog los ntawm tes. Thiab zaj yog toog ntawm yav tsaus ntuj thiab yav sawv ntxov uas tau hais los ntawd yog qhov tseeb; yog li ntawd cia li kaw cia zaj yog toog ntawd, rau qhov nws yuav yog rau ntau hnub tom ntej. Thiab kuv Daniel qaug zog tas thiab mob tau ob peb hnub; tom qab ntawd kuv sawv los thiab ua vajntxwv tej haujlwm; thiab kuv ceeb kawg rau zaj yog toog ntawd, tiam sis tsis muaj leejtwg to taub li. Daniel 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Txawm yog Daniel tau txais lub zeem muag txog tus Dej Ulai (uas tam sim no tab tom nyob hauv txheej txheem ntawm kev ua tiav), hauv keeb kwm ntawm Npanpiloo, thawj lub tebchaws raug tso tseg tawm ntawm lub zeem muag. Nws twb raug suav nrog ua lub taub hau kub, thiab ua tus tsov ntxhuav hauv tshooj ob thiab xya, tiam sis tus yam ntxwv yaj saub ntawm Npanpiloo uas raug tshem tawm thiab raug rov kho dua tau raug hais kom meej nyob hauv tshooj yim. Nebukhanexa tau ua tus qauv qhia ua ntej txog lub qhov txhab tuag taus ntawm txoj kev ua vajntxwv ntawm tus pope thaum nws raug ntiab tawm ntawm tibneeg mus nyob rau “xya lub sijhawm,” yog li ntawd nws thiaj ua tus qauv qhia txog xya caum xyoo uas yog lub cim uas tus niam ntiav ntawm Tires raug hnov qab. Hauv Daniel tshooj yim, Npanpiloo raug hnov qab tawm ntawm cov tebchaws hauv yaj saub hauv Phau Vajlugkub, thiab lub zeem muag pib nrog cov Medes thiab cov Persians (tus yaj), ces tom qab ntawd yog tim Kili (tus tshis).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Lub nceeg vaj ntxwv ntawm Alexander tus Loj tawg ua plaub lub nceeg vaj ntxwv uas muaj hwjchim qis dua Alexander, ib yam li twb tau raug sawv cev hauv tshooj xya los ntawm tus tsov txaij uas muaj plaub tis thiab plaub taub hau. Tus lej plaub sawv cev rau thoob ntiajteb, raws li raug sawv cev los ntawm qaum teb, sab hnub tuaj, qab teb, thiab sab hnub poob. Hauv nqe yim ntawm tshooj yim, plaub tug muaj koob meej tau sawv los rau ntawm plaub cua saum ntuj. Hauv tshooj xya, tim Kili tim Nkij teb chaws plaub tis sib haum nrog plaub cua ntawm tshooj yim, thiab tim Kili tim Nkij teb chaws plaub taub hau sib haum nrog plaub tug muaj koob meej. Plaub taub hau thiab plaub tug muaj koob meej sawv cev rau plaub lub nceeg vaj ntxwv uas Alexander lub nceeg vaj ntxwv qub tawg mus ua, hos plaub tis thiab plaub cua sawv cev rau plaub thaj chaw uas tau raug faib tawm. Qhov txawv ntawm lub ntsiab lus no tseem ceeb yuav tsum pom kom meej, rau qhov nws sawv cev rau ib qho lus sib cav uas cov Millerites tau muaj tawm tsam txoj kev to taub ib txwm muaj ntawm cov Protestants txog lub nceeg vaj ntxwv plaub uas yog Loos.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Nyob rau saum daim txiag ntawm Habakkuk, uas raug sawv cev los ntawm daim qauv pioneer xyoo 1843 thiab 1850, tsuas muaj ib qho kev sawv cev xwb uas tsis yog los piav ib daim ntawv thov yaj saub, thiab qhov ntawd yog hais txog qhov kev sib txawv ntawm plaub lub taub hau thiab cov uas muaj koob meej, thiab plaub lub tis thiab cov cua. Hauv ib qho kev siv zog los npog qhov tseeb tias Loos yog lub nceeg vaj thib plaub hauv yaj saub hauv Phau Vajlugkub, Xatas tau coj los ib qho lus sib cav hais txog lub ntsiab tseeb lossis cuav ntawm plaub lub taub hau thiab cov uas muaj koob meej, thiab plaub lub tis thiab cov cua. Xatas tau ua li ntawd vim phau ntawv Daniyee qhia meej tias muaj ib lub cim tshwj xeeb hauv phau ntawv Daniyee uas tau tsim tsa zaj yog toog pom ntawd. Ib feem ntawm cov pov thawj uas tsim tsa lub cim ntawd nyob hauv plaub lub taub hau thiab cov uas muaj koob meej, thiab plaub lub tis thiab cov cua. Cov Protestants tau txhawb nqa ib txoj kev xav uas yog ntawm Xatas hauv qhov lus sib cav no, thiab qhov lus sib cav ntawd tseem ceeb heev rau keeb kwm Millerite npaum li lawv tau hais txog qhov lus sib cav ntawd rau saum daim qauv. Lub hwj chim uas tsim tsa lub zeem muag “chazon” hauv phau ntawv Daniyee raug txheeb tias yog “cov tub sab ntawm koj haiv neeg,” thiab cov Protestants tau txheeb lub hwj chim ntawd tias yog ib tug nyob hauv ib txoj kab ntev ntawm cov vaj ntxwv Xili uas hu ua Antiochus Epiphanes, hos Miller ho txheeb lawv tias yog Loos.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Thiab nyob rau lub sijhawm ntawd yuav muaj coob tus sawv tawm tsam vajntxwv sab qab teb; thiab cov tub sab ntawm koj haiv neeg yuav tsa lawv tus kheej siab los txhim kho zaj yog toog pom; tiamsis lawv yuav poob. Daniyee 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiochus yog ib tug vajntxwv nyob hauv ib txoj kab vajntxwv uas xeeb los ntawm ib lub hauv paus ntawm plaub lub tebchaws uas tebchaws Alexander tau tawg mus ua. Lub kub me nyob hauv nqe cuaj ntawm Daniyees yim tau los tom qab tebchaws Alexander, thiab nqe cuaj hais tias ntawm ib qho ntawm lawv ntawd, lub kub me thiaj tawm los.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Thiab tawm hauv ib tug ntawm lawv txawm muaj ib tug kub me me tawm los, uas loj hlob mus ua yam loj kawg nkaus, mus rau sab qab teb, thiab mus rau sab hnub tuaj, thiab mus rau thaj av uas zoo nkauj. Daniyees 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Qhov lus sib cav hais txog seb yog Loos tsa lub zeem muag ntawd, los yog yog ib tug vajntxwv Syrian uas qaug zog thiab tsis tshua tseem ceeb tsa lub zeem muag ntawd, kuj nrog rau lo lus sib cav hais txog seb lub hwjchim kub me ntawd puas tawm los ntawm ib lub ntawm plaub lub kub, los yog tawm los ntawm ib lub ntawm plaub cua. Qhov no tsis yog ib lo lus sib cav loj heev, rau qhov keeb kwm thiab lus faj lem yeej meej tias Loos tsis yog ib tug xeeb ntxwv ntawm lub tebchaws Greek, tiam sis Loos yog ib lub hwjchim tshiab. Yog tias Loos yog lub nceeg vaj thib plaub, ces “ib tug ntawm lawv” hauv nqe cuaj yuav tsum yog ib tug ntawm plaub cua los yog tis. Yog tias yog Antiochus Epiphanes, ces nws tawm los ntawm lub kub ntawm Syria.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Cov neeg Millerites tau txheeb pom hais tias lub hwjchim uas raug sawv cev ua “cov tub sab ntawm koj haiv neeg” yuav sawv tawm tsam Khetos.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Thiab los ntawm nws txoj kev npaj ua nom ua tswv nws kuj yuav ua rau kev dag ntxias vam meej hauv nws txhais tes; thiab nws yuav tsa nws tus kheej kom loj hauv nws lub siab, thiab los ntawm kev thaj yeeb nws yuav rhuav tshem coob leej: nws kuj yuav sawv tawm tsam tus Tub Vaj Ntxwv ntawm cov tub vaj ntxwv; tiam sis nws yuav raug muab rhuav tshem tsis yog los ntawm tes. Daniyees 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Tub Vaj Ntxwv ntawm cov vaj ntxwv” yog Khetos, thiab Antiochus Epiphanes tau nyob ntev ua ntej Khetos yug los, yog li cov Millerites tau taw qhia qhov tseeb no rau saum daim ntawv qhia xyoo 1843. Rau saum daim ntawv qhia ntawd lawv tau sau hnub tim 164, uas qhov tseeb tsis muaj ib qho kev hais txog hauv Vajlugkub li, thiab tsuas yog ib qho kev cim tseg uas qhia txog qhov tseem ceeb ntawm qhov kev sib cav hais txog lub nceeg vaj thib plaub ntawm Miller thiab cov Protestant cov kws txawj ntse txog Vajtswv xwb. Nyob ib sab ntawm xyoo “164” rau saum daim ntawv qhia ntawd lawv tau sau tias, “Kev tuag ntawm Antiochus Epiphanes uas yeej tsis tau sawv tawm tsam Tub Vaj Ntxwv ntawm cov vaj ntxwv, vim nws twb tau tuag 164 xyoos ua ntej Tub Vaj Ntxwv ntawm cov vaj ntxwv yug los lawm.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Niaj hnub no Adventism qhia hais tias “cov tub sab ntawm koj haiv neeg” yog Antiochus Epiphanes, ib yam li Protestantism tus thim txoj kev ntseeg qhia thiab, txawm yog qhov tseeb tias Vajtswv txoj kev tshoov siab twb sau tseg lawm tias “daim phiaj 1843 tau raug coj los ntawm tus Tswv txhais tes thiab tsis tsim nyog hloov.” Cov Millerites paub tias tus vajntxwv uas muaj ntsej muag lim hiam yog Loos, yog li ntawd lawv tsis raug co los ntawm zaj lus qhuab qhia Xatas uas rhuav tshem lub peev xwm los tsim kom muaj lub zeem muag “chazon.” Phau Vajlugkub hais meej tias yog tsis muaj lub zeem muag, ces haiv neeg yuav piam sij.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Thaum tsis muaj yog toog pom, haiv neeg yuav piam sij; tiam sis tus uas ceev txoj kevcai, nws yog tus uas tau koob hmoov. Paj Lug 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Lub zeem muag uas Xalumoos hais txog hauv nqe ntawd yog lub zeem muag “chazon,” uas nyob hauv Daniyees yim nqe kaum peb, yog lub zeem muag uas qhia tias kev ntseeg lwm haiv thiab papalism tab tom tsuj hniav lub chaw dawb huv thiab cov tswvcuab. Rau cov Millerites, ob lub hwjchim uas ua kom puas tsuaj ntawd sawv cev rau lub tebchaws thib plaub hauv Vajlugkub tej lus faj lem, thiab yog tsis lees paub lub tebchaws thib plaub yog Loos (cov tub sab ntawm koj haiv neeg), lawv yuav tsis muaj peevxwm los tsa lub zeem muag ntawd kom ruaj khov. “Cov tub sab ntawm koj haiv neeg” hauv Daniyees kaum ib nqe kaum plaub, yuav sawv tawm tsam tus vajntxwv sab qab teb, tsa lawv tus kheej siab, tsa lub zeem muag kom ruaj khov, thiab poob. Loos tau ua tiav txhua yam cwj pwm ntawd.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Hauv tshooj xya, lub nceeg vaj thib plaub raug qhia meej tias nws yog “txawv” ntawm cov nceeg vaj uas nyob ua ntej nws.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Tom qab no kuv tau pom hauv tej yog toog pom thaum hmo ntuj, thiab saib seb, muaj ib tug tsiaj qus plaub, txaus ntshai thiab txaus luag tshee, thiab muaj hwj chim kawg nkaus; thiab nws muaj tej hniav hlau loj: nws nqos piam thiab muab zom ua tej daim, thiab tsuj tej seem uas tshuav nrog nws ob txhais taw: thiab nws txawv ntawm txhua tus tsiaj qus uas nyob ua ntej nws; thiab nws muaj kaum tug kub…. Ces kuv xav paub qhov tseeb txog tus tsiaj qus plaub, uas txawv ntawm txhua tus seem, txaus ntshai heev kawg, uas nws cov hniav yog hlau, thiab nws tej rau tes yog tooj dag; uas nqos piam, zom ua tej daim, thiab tsuj tej seem uas tshuav nrog nws ob txhais taw; Thiab txog kaum tug kub uas nyob saum nws taub hau, thiab txog lwm tug uas txawm sawv tuaj, thiab uas peb tug poob rau ntawm nws xub ntiag; yog, txog tus kub ntawd uas muaj qhov muag, thiab muaj ib lub qhov ncauj uas hais tej lus loj kawg, uas nws lub ntsej muag zoo li muaj hwj chim dua nws cov phooj ywg. Daniel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Lub nceeg vajlugkub thib plaub hauv Daniel tshooj xya tau raug qhia ob zaug tias yog “txawv” ntawm cov nceeg vajlugkub uas ua ntej nws. Yog hais tias “lub kub me” hauv nqe cuaj tsuas yog ib qho txuas ntxiv ntawm lub kub Syrian (Antiochus Epiphanes), ces nws yuav tsis txawv. Cov tsiaj qus uas ua ntej Loos hauv tshooj xya yog tus tsov ntxhuav, tus dais, thiab tus tsov txaij, txhua tus yog tsiaj uas muaj tiag hauv ntuj tsim teb raug; tiamsis thaum los txog rau tus tsiaj qus thib plaub uas muaj hniav hlau thiab rau tes tooj dag, Daniel tsis paub ib yam tsiaj twg hauv ntuj tsim teb raug uas yuav sawv cev tau rau tus tsiaj qus txaus ntshai uas nqos devour. Nws yog txawv (diverse). “Lub kub me” hauv nqe cuaj tau tawm los ntawm ib thaj chaw uas plaub cua thiab plaub tis sawv cev rau, tsis yog tawm ntawm ib lub kub twg lossis ntawm cov kub loj uas muaj npe.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Hauv Daniyee tshooj yim, hais tias “thaum lub sijhawm kawg ntawm lawv lub nceeg vaj los txog, thaum cov neeg txhaum tau puv nkaus lawm, ib tug vajntxwv uas muaj ntsej muag txaus ntshai, thiab txawj to taub tej lus tsis meej, yuav sawv los.” Hauv “lub sijhawm kawg ntawm lawv lub nceeg vaj” (Tim Nkij teb chaws, uas tau tawg ua plaub lub nceeg vaj), thaum lub sijhawm “cov neeg txhaum tau puv nkaus lawm,” ib tug vajntxwv tshiab yuav sawv los.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Txhua haiv neeg twg uas tau nce los rau saum theem ntawm kev ua haujlwm, twb raug tso cai kom nyob hauv nws qhov chaw rau saum lub ntiaj teb, kom thiaj li txiav txim tau qhov tseeb tias nws puas yuav ua tiav tej hom phiaj ntawm Tus Saib Xyuas thiab Tus Dawb Huv. Lus faj lem tau taug qab txoj kev sawv los thiab txoj kev vam meej ntawm cov tebchaws loj hauv ntiajteb no—Babylon, Medo-Persia, Greece, thiab Rome. Rau txhua lub nceeg vaj no, ib yam li rau cov haiv neeg uas muaj hwjchim tsawg dua, keeb kwm tau rov muaj dua nws tus kheej. Txhua lub tau muaj nws lub sijhawm raug sim; txhua lub tau poob lawm, nws lub hwjchim ci ntsa iab ploj mus, nws lub zog kuj ncaim lawm.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Thaum kawg (“lub sijhawm tom qab”) ntawm lub nceeg vaj Kili, thaum lawv lub khob ntawm lub sijhawm sim siab twb puv lawm (“thaum cov neeg ua txhaum twb puv npo”), ib tug “vajntxwv uas muaj ntsej muag txaus ntshai” yuav sawv los. Vajntxwv ntawd yuav to taub “cov lus tob tob,” vim nws yuav hais ib yam lus txawv kiag li ntawm cov Yudais cov lus Henplais thiab ntawm lub nceeg vaj ua ntej cov lus Kili, rau qhov nws yuav hais lus Lastees. Lub nceeg vaj ntawd Mauxes twb tau qhia tseg lawm tias yog haiv neeg uas yuav coj kev vij thaiv tuaj hauv cov xyoo 66 txog 70 AD, uas nyob hauv ntawd, nrog rau lwm yam, kev tshaib nqhis loj kawg nkaus ces cov Yudais thiaj noj lawv tus kheej tej menyuam kom ciaj sia.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Vim hais tias koj tsis tau ua hauj lwm rau tus Tswv uas yog koj tus Vajtswv nrog kev xyiv fab thiab nrog kev zoo siab hauv siab, vim yog tej yam txhua yam muaj nplua mias; yog li ntawd koj yuav tau ua hauj lwm rau koj cov yeeb ncuab uas tus Tswv yuav txib tuaj tawm tsam koj, hauv kev tshaib nqhis, hauv kev nqhis dej, hauv kev liab qab, thiab hauv kev txom nyem tsis muaj txhua yam; thiab nws yuav muab ib tug quab hlau tso rau saum koj caj dab, mus txog thaum nws rhuav tshem koj lawm. Tus Tswv yuav coj ib haiv neeg tuaj tawm tsam koj ntawm qhov chaw deb, ntawm qhov kawg ntawm lub ntiaj teb, nrawm ib yam li dav ya; ib haiv neeg uas nws yam lus koj yuav tsis to taub; ib haiv neeg muaj ntsej muag hnyav thiab lim hiam, uas yuav tsis hwm tus laus, thiab yuav tsis hlub tshua tus hluas; thiab nws yuav noj tej txiv ntawm koj tej tsiaj txhu, thiab tej txiv ntawm koj thaj av, mus txog thaum koj raug rhuav tshem; haiv neeg ntawd kuj yuav tsis tso tseg rau koj ib yam li nplej, cawv txiv hmab, roj, los yog tej me nyuam ntawm koj tej nyuj, los yog koj pab yaj, mus txog thaum nws rhuav tshem koj lawm. Thiab nws yuav tuaj kaw koj rau hauv txhua lub rooj vag ntawm koj, mus txog thaum koj tej phab ntsa siab thiab muaj zog vau tas, uas koj tau tso siab rau ntawd, thoob plaws hauv koj thaj av; thiab nws yuav tuaj kaw koj rau hauv txhua lub rooj vag ntawm koj thoob plaws hauv koj thaj av, uas tus Tswv uas yog koj tus Vajtswv tau muab rau koj. Thiab koj yuav noj tej txiv ntawm koj tus kheej cev, yog cev nqaij ntawm koj tej tub thiab tej ntxhais, uas tus Tswv uas yog koj tus Vajtswv tau muab rau koj, thaum raug kaw nruj nreem thiab nyob hauv txoj kev txom nyem uas koj cov yeeb ncuab yuav tsim los nias koj. Kevcai 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Hauv Daniyee tshooj ob, lub nceeg vaj thib plaub raug sawv cev los ntawm “hlau,” thiab Mauxes tau txheeb “ib haiv neeg” uas yuav muab “ib txoj quab hlau” tso saum cov Yudais. “Haiv neeg” ntawd yuav “rhuav tshem” cov Yudais, thiab nws yuav nrawm ib yam li dav dawb hau, uas dav dawb hau yog lub cim ntawm Loos. Nws yuav yog “ib haiv neeg” “uas nws tus nplaig koj yuav tsis to taub,” vim nws tej lus yuav yog “tej lus tsaus ntuj” rau cov Yudais. Nws yuav yog “ib haiv neeg uas muaj lub ntsej muag txaus ntshai” raws li tau piav nyob hauv Daniyee tshooj yim tias yog “ib tug vaj ntxwv uas muaj lub ntsej muag txaus ntshai.” Thiab hauv “kev vij nroog” ntawm Yeluxalees cov Yudais tau noj lawv “cov tub thiab cov ntxhais.”

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller pom tseeb txog Loos pej kum uas yog lub hwjchim uas Mauxes tau qhia tseg ua ntej, thiab yog lub nceeg vaj plaub uas yog “hlau” hauv Daniyee ob, thiab yog “haiv neeg” uas hais lus Latin, tsis yog Henplais lossis Kili. Miller tsis tau cais qhov txawv ntawm lub nceeg vaj plaub thiab lub nceeg vaj tsib hauv Vajlugkub tej lus faj lem, rau qhov rau nws nkawd ob leeg tsuas yog Loos xwb. Yog li ntawd, tom qab Loos pej kum sawv los hauv nqe nees nkaum peb, nws yuav tsis pom qhov txawv uas raug sawv cev hauv nqe nees nkaum plaub. Hauv zaj yog toog, tus kub me tau hloov mus los ntawm yam txiv neej mus rau yam poj niam, ces rov mus rau yam txiv neej, ces rov mus rau yam poj niam hauv nqe cuaj txog kaum ob, thiab nqe nees nkaum peb qhia txog tej yam ntxwv yaj saub ntawm Loos pej kum, hos Gabriyees txoj kev txhais hauv nqe nees nkaum plaub hloov mus rau Loos yam poj niam. Lub hwjchim hauv nqe nees nkaum plaub yuav tsum muaj “hwjchim loj kawg,” “tiamsis tsis yog los ntawm nws tus kheej lub hwjchim li: thiab nws yuav ua kom puastsuaj loj kawg li, thiab yuav vam meej, thiab yuav ua raws li nws npaj, thiab yuav ua kom cov muaj hwjchim thiab haiv neeg dawb huv puastsuaj.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Loos Tswv Qhia hauv nroog Loos papacy yuav raug muab lub hwj chim tub rog ntawm Loos pagan, thiab nws yuav rhuav tshem Vajtswv cov neeg rau ib txhiab ob puas rau caum xyoo, txij xyoo 538 mus txog 1798. Nws yuav rhuav tshem “yam txaus ntshai kawg” vim nws yog tus tsiaj uas tag nrho lub ntiaj teb “xav tsis thoob raws qab,” thiab nws yog lub hwj chim uas yuav “ua haujlwm thiab vam meej” mus txog thaum thawj qhov kev chim siab uas twb raug “txiav txim” kom xaus rau xyoo 1798 tau ua tiav.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Tom qab ntawd, hauv nqe nees nkaum tsib, Gabriel ua raws li txoj kev hloov mus los uas twb raug tsim tsa nyob rau hauv cov nqe uas nws tab tom piav rau Daniel, thiab rov hais dua txog Loos pej kum, uas los ntawm ib hom “kev txawj ntse” txawv, tau coj nws lub teb chaws faj tim teb chaws los sib sau ua ke, raws li txhua tus kws keeb kwm tau ua tim khawv. “Kev txawj ntxias” ntawm Loos pej kum yog los yaum tej haiv neeg kom koom nrog nws lub teb chaws faj tim teb chaws uas tab tom loj hlob, thiab nws siv lo lus cog tseg txog kev thaj yeeb thiab kev vam meej los tsim tsa lub faj tim teb chaws, tsis zoo li cov faj tim teb chaws yav dhau los uas raug tsim tsuas yog los ntawm hwj chim tub rog xwb. Loos pej kum kuj yuav “sawv tawm tsam tus Tub Vaj Ntxwv ntawm cov tub vaj ntxwv,” raws li nws tau ua thaum nws muab Khetos ntsia saum tus ntoo khaub lig ntawm Kalavalis.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Ces Nkas‑lias txawm hais txog ob lub zeem muag uas nws tab tom txhais rau Daniyee, los ntawm kev qhia meej tias lub zeem muag “mareh” hais txog qhov tshwm sim (ob txhiab peb puas hnub) yog qhov tseeb, thiab tias lub zeem muag “chazon” hais txog kev tsuj nqis lub chaw dawb huv thiab cov pawg ntseeg los ntawm Loos uas teev dab thiab Loos ntawm lub hwj chim txiv plig yuav tsum “raug kaw tseg (muab foob kaw),” “rau ntau hnub” (mus txog rau lub sijhawm kawg xyoo 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Ces Daniyee mob tau ib ntus, ces rov qab mus ua hauj lwm, tiam sis nws tseem tsis tau to taub qhov yog toog hu ua “mareh,” uas yog qhov yog toog uas Nka-ees Nplias raug txib kom ua rau nws to taub. Vim li ntawd Nka-ees Nplias thiaj yuav rov qab los hauv tshooj cuaj, kom ua tiav nws tes hauj lwm uas yog ua rau Daniyee to taub qhov yog toog “mareh.”

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Hauv Daniyee tshooj cuaj, Daniyee tau kawm tshawb txog Vajtswv txoj lus faj lem, thiab los ntawm Mauxes thiab Yelemis tej ntawv sau nws thiaj to taub. Yelemis tau qhia meej tias txoj kev poob cev qhev uas nws nyob hauv ntawd yuav kav xya caum xyoo.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Thiab tag nrho lub tebchaws no yuav raug ua kom puam tsuaj thiab ua yam ua rau neeg ceeb ntshai; thiab cov tebchaws no yuav ua qhev rau vajntxwv Npanpiloo xya caum xyoo. Thiab yuav muaj tias, thaum xya caum xyoo tiav lawm, kuv yuav rau txim rau vajntxwv Npanpiloo thiab haiv neeg ntawd, hais tias tus Tswv, vim lawv tej kev txhaum, thiab rau lub tebchaws ntawm cov Khauladees, thiab kuv yuav ua kom nws raug puam tsuaj mus ib txhis. Yelemis 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Raws li Mauxes hais, txoj kev raug ntes nyob hauv thaj av ntawm tus yeeb ncuab yuav sib haum rau lub sijhawm uas lub tebchaws yuav tau txaus siab rau nws tej hnub Xanpataus.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Thiab Kuv yuav ua kom thaj av ntawd puas ntsoog thiab qhuav qhawv; thiab nej cov yeeb ncuab uas nyob hauv ntawd yuav ceeb thiab poob siab rau qhov ntawd. Thiab Kuv yuav muab nej ntiab tawg khiav mus nyob rau hauv cov tebchaws txawv teb chaws, thiab Kuv yuav txhais rab ntaj caum raws nej qab; ces nej lub tebchaws yuav qhuav qhawv, thiab nej tej nroog yuav raug rhuav tshem. Ces thaj av yuav tau txaus siab rau nws tej Hnub Xanpataus, ntev npaum li thaum nws tseem pw qhuav qhawv, thiab nej nyob hauv nej cov yeeb ncuab lub tebchaws; yog lawm, lub sijhawm ntawd thaj av yuav tau so, thiab txaus siab rau nws tej Hnub Xanpataus. Ntev npaum li thaum nws pw qhuav qhawv, nws yuav tau so; vim nws tsis tau so nyob rau hauv nej tej Hnub Xanpataus, thaum nej tseem nyob saum nws. Leviticus 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daniyee tau to taub los ntawm Vajtswv Txojlus cev Vajtswv lus, raws li ob tug timkhawv, tias Nws haiv neeg twb raug muab tawg ua sab ua sua mus rau hauv thaj av ntawm tus yeeb ncuab lawm, thiab nyob rau lub sijhawm ntawd thaj av yuav tau txaus siab rau nws tej Hnub Xanpataus. Nws to taub yam uas tus sau Phau Vaj Keeb Kwm to taub txog Yelemis xya caum xyoo.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Thiab cov uas dim ntawm rab ntaj nws coj mus rau Npanpiloo; thiab lawv ua qhev rau nws thiab nws cov tub mus txog thaum lub nceeg vaj Pawxia kav: kom thiaj ua tiav lo lus ntawm tus Tswv uas hais los ntawm Yelemis lub qhov ncauj, mus txog thaum lub teb chaws tau txaus siab rau nws tej xabaj; rau qhov ntev npaum li nws pw tseg ua chaw puam tsuaj nws kuj khaws xabaj, kom ua tiav xya caum xyoo. Nimno nyob hauv thawj xyoo ntawm Xa‑u‑lus, vaj ntxwv ntawm Pawxia, kom lo lus ntawm tus Tswv uas hais los ntawm Yelemis lub qhov ncauj thiaj raug ua kom tiav, tus Tswv tau txhawb Xa‑u‑lus vaj ntxwv ntawm Pawxia tus ntsuj plig, ces nws tshaj ib tsab ntawv tshaj tawm thoob plaws nws lub nceeg vaj, thiab kuj muab sau cia thiab, hais tias, Xa‑u‑lus vaj ntxwv ntawm Pawxia hais li no, Tus Tswv Vajtswv saum ntuj ceeb tsheej tau pub txhua lub nceeg vaj hauv ntiaj teb no rau kuv; thiab Nws tau tsa kuv kom ua ib lub tuam tsev rau Nws hauv Yeluxalees, uas nyob hauv Yudas. Leejtwg nyob hauv nej txhua tus uas yog ntawm Nws haiv neeg? Thov kom tus Tswv nws tus Vajtswv nrog nws nyob, thiab cia nws nce mus. 2 Vaj Keeb Kwm 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Daniyee to taub tias xya caum xyoo uas Yelemis hais txog ntawm kev tawg mus nyob hauv tebchaws yeeb ncuab, thaum lub tebchaws tab tom txaus siab rau nws tej xabath, yog tsim raws li lo lus foom phem ntawm “xya npaug” hauv Leviticus nees nkaum rau, thiab raws li kev mloog lus rau qhov kev to taub ntawd, nws tau ua kom tiav txoj kev kho uas tau txib tseg nyob ntawd rau cov uas thaum kawg mam li tsim dheev txog lawv txoj kev tawg mus nyob ntawd.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Thiab rau cov uas tseem tshuav ciaj sia ntawm nej, kuv yuav xa txoj kev qaug zog nkag mus rau hauv lawv lub siab hauv tej tebchaws ntawm lawv cov yeeb ncuab; thiab lub suab nrov ntawm ib daim nplooj uas raug tshuab co yuav caum lawv; thiab lawv yuav khiav, ib yam li khiav ntawm rab ntaj; thiab lawv yuav ntog thaum tsis muaj leejtwg caum lawv. Thiab lawv yuav ntog sib rau ib leeg, zoo li yog nyob ntawm xub ntiag rab ntaj, thaum tsis muaj leejtwg caum lawv; thiab nej yuav tsis muaj zog sawv tiv thaiv nej cov yeeb ncuab. Thiab nej yuav piam sij rau hauv cov tebchaws txawv lwm haiv neeg, thiab thaj av ntawm nej cov yeeb ncuab yuav nqos nej mus. Thiab cov uas tseem tshuav ntawm nej yuav yaj zuj zus mus vim lawv tej kev txhaum nyob hauv tej tebchaws ntawm nej cov yeeb ncuab; thiab lawv kuj yuav yaj zuj zus mus nrog lawv vim lawv tej yawg koob tej kev txhaum thiab. Yog lawv lees txim txog lawv tej kev txhaum, thiab tej kev txhaum ntawm lawv tej yawg koob, nrog lawv txoj kev txhaum loj uas lawv tau ua txhaum rau kuv, thiab hais tias lawv kuj tau taug kev tawm tsam kuv; thiab hais tias kuv kuj tau taug kev tawm tsam lawv, thiab tau coj lawv mus rau hauv thaj av ntawm lawv cov yeeb ncuab; yog li ntawd lawv tej siab uas tsis ua kevcai txiav tawv qau raug txo hwjchim, thiab lawv thiaj lees txais kev rau txim vim lawv tej kev txhaum: ces kuv yuav nco txog kuv tej lus cog tseg nrog Yakhauj, thiab kuv yuav nco txog kuv tej lus cog tseg nrog Ixaj, thiab kuv yuav nco txog kuv tej lus cog tseg nrog Anplahas; thiab kuv yuav nco txog thaj av. Thaj av ntawd kuj yuav raug lawv tso tseg, thiab nws yuav tau txaus siab rau nws cov hnub Xanpataus, thaum nws pw qhuav qhawv tsis muaj lawv; thiab lawv yuav lees txais kev rau txim vim lawv tej kev txhaum; vim hais tias, yeej yog vim lawv saib tsis taus kuv tej kevcai txiav txim, thiab vim lawv tus ntsuj plig ntxub kuv tej kevcai. Txawm li ntawd los, rau tag nrho qhov no, thaum lawv nyob hauv thaj av ntawm lawv cov yeeb ncuab, kuv yuav tsis ntiab lawv pov tseg, thiab kuv yuav tsis ntxub lawv kom rhuav tshem lawv kom tu noob, thiab ua txhaum kuv tej lus cog tseg nrog lawv: rau qhov kuv yog tus Tswv uas yog lawv tus Vajtswv. Tiamsis vim lawv, kuv yuav nco txog tej lus cog tseg nrog lawv cov yawg koob, cov uas kuv tau coj tawm hauv tebchaws Iziv los rau ntawm qhov muag ntawm lwm haiv neeg, xwv kom kuv thiaj yuav ua lawv tus Vajtswv: Kuv yog tus Tswv. Cov no yog tej kevcai, thiab tej kevcai txiav txim, thiab tej kevcai, uas tus Tswv tau tsa tseg nruab nrab ntawm nws thiab cov neeg Ixayees saum roob Xinais los ntawm Mauxes txhais tes. Leviticus 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Daniyee txoj kev thov Vajtswv hauv tshooj cuaj no, tab tom hais txog txhua yam ntawm txoj kev qhuab ntuas rau cov uas pom tias lawv raug tawg khiav mus nyob rau hauv yeeb ncuab teb chaws. Txoj kev thov Vajtswv ntawd yuav tsum raug muab coj los sib haum nrog nws txoj kev thov Vajtswv hauv tshooj ob, vim ua ke lawv sawv cev rau txoj kev thov Vajtswv ntawm cov nyob hauv Tshwm Sim tshooj kaum ib, cov uas tau tuag rau ntawm txoj kev hauv lub nroog loj ntawd uas yog Xatauj thiab Iyiv, cov uas pom tias lawv kuj tau raug tawg khiav mus ib yam. Thaum Daniyee xaus nws txoj kev thov Vajtswv lawm, Khabli-ee rov qab los ua kom tiav txoj hauj lwm ntawm kev piav txog zaj yog toog “mareh,” ib yam li tus Vaj Ntsuj Plig Dawb Huv npaj siab yuav ua kom tiav rau ob tug tim khawv hauv Tshwm Sim tshooj kaum ib.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Thaum kuv tseem tab tom hais lus, thiab thov Vajtswv, thiab lees kuv tej kev txhaum thiab tej kev txhaum ntawm kuv haiv neeg Ixayees, thiab coj kuv tej lus thov txo hwj chim los rau ntawm tus Tswv uas yog kuv tus Vajtswv vim lub roob dawb huv ntawm kuv tus Vajtswv; muaj tseeb, thaum kuv tseem tab tom hais lus hauv kev thov Vajtswv, tus txivneej Kebiliyee uas kuv tau pom hauv yog toog thaum chiv thawj, raug txib kom ya nrawm nroos, los chwv kuv thaum txog lub sijhawm ntawm kev fij hmo ntuj. Thiab nws qhia rau kuv, thiab hais lus nrog kuv, thiab hais tias, Au Daniel, nim no kuv tau tawm los kom muab kev txawj ntse thiab kev to taub rau koj. Daniel 9:20–22.

We will continue this study in the next article.

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

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Tsis ntev ua ntej Npanpiloo yuav poob, thaum Daniyees tab tom xav tob txog tej lus faj lem no thiab nrhiav Vajtswv kom to taub txog lub sijhawm, ib co yog toog pom tau raug muab rau nws hais txog kev sawv thiab kev poob ntawm ntau lub tebchaws. Nrog thawj lub yog toog pom, raws li tau sau cia nyob hauv tshooj xya ntawm phau Daniyees, kuj tau muab ib qho kev txhais rau; txawm li ntawd los, tsis yog txhua yam tau raug qhia meej rau tus yaj saub. Nws tau sau txog yam nws tau ntsib thaum ntawd hais tias, ‘Kuv tej kev xav ua rau kuv ntxhov siab kawg li, thiab kuv lub ntsej muag hloov nyob hauv kuv; tiam sis kuv khaws tej xwm no cia rau hauv kuv lub siab.’ Daniel 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Los ntawm lwm txoj kev ua yog toog pom, muaj ntxiv qhov kaj raug muab ci rau saum tej xwm txheej ntawm yav tom ntej; thiab thaum xaus ntawm txoj kev ua yog toog pom no Daniel thiaj hnov ‘ib tug neeg dawb huv hais lus, thiab lwm tus neeg dawb huv hais rau tus neeg dawb huv ntawd uas tabtom hais tias, Yuav ntev npaum li cas mam txog qhov yog toog pom no?’ Daniel 8:13. Lo lus teb uas tau muab, ‘Mus txog ob txhiab peb puas hnub; ces lub tuam tsev dawb huv yuav raug ntxuav kom huv’ (nqe 14), ua rau nws ntxhov siab heev. Nws tau mob siab nrhiav kom paub lub ntsiab ntawm txoj kev yog toog pom ntawd. Nws tsis to taub qhov kev sib raug zoo uas xya caum xyoo ntawm kev poob cev qhev, raws li tau raug yav tom ntej hais tseg los ntawm Yelemis, muaj rau ob txhiab peb puas xyoo uas hauv txoj kev yog toog pom nws hnov tus qhua saum ntuj ceeb tsheej tshaj tawm tias yuav tsum dhau mus ua ntej yuav txog kev ntxuav Vajtswv lub tuam tsev dawb huv. Tus tim tswv Nkabhili tau muab ib feem ntawm kev txhais rau nws; txawm li ntawd los, thaum tus yaj saub hnov cov lus tias, ‘Qhov yog toog pom … yuav yog rau ntau hnub tom ntej,’ nws tsaus muag poob lawm. ‘Kuv, Daniel, tsaus muag lawm,’ nws sau tseg txog qhov uas nws tau ntsib, ‘thiab kuv mob tau ob peb hnub; tom qab ntawd kuv sawv tsees mus ua vajntxwv tes dej num; thiab kuv xav tsis thoob rau qhov yog toog pom ntawd, tiamsis tsis muaj leejtwg to taub li.’ Nqe 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “Tseem tseem ris lub nra hnyav rau cov Yixayee, Daniyees rov tshawb nrhiav dua tshiab txog tej yaj saub ntawm Yelemis. Tej ntawd meej heev—meej kawg li—uas nws thiaj to taub los ntawm tej lus tim khawv uas sau cia hauv tej phau ntawv no ‘cov xyoo suav, uas lo lus ntawm tus Tswv tau los rau Yelemis tus yaj saub, tias Nws yuav ua kom tiav xya caum xyoo hauv kev puam tsuaj ntawm Yeluxalees.’ Daniyees 9:2.”

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Muaj kev ntseeg uas raug tsim tsa rau saum lo lus faj lem uas ruaj khov, Daniyees tau thov tus Tswv kom ua kom tej lus cog tseg no tiav sai. Nws tau thov kom Vajtswv lub meej mom raug khaws cia. Nyob rau hauv nws txoj kev thov, nws tau koom nws tus kheej tag nrho nrog cov uas tau ua tsis cuag raws li lub hom phiaj uas yog los ntawm Vajtswv, lees lawv tej kev txhaum zoo li yog nws tus kheej li.” Cov Yaj Saub thiab Cov Vajntxwv, 553, 554.

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