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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Phau Ntawv Daniyee - Ib Puas Rau Caug Cuaj

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Nthuav Qhia Cov Xov Ntawm Lus Qhia Yav Tom Ntej: Kev To Taub Txog Lub Cim Qhia Ntawm “Fortress” hauv Daniyee

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Nqe kaum ntawm tshooj kaum ib hauv Daniyees coj los sib sau ua ke ob txoj lus—sab hauv thiab sab nraud—los ntawm lo lus “fortress.” Txoj kev sib txuas uas nws ua nrog Yaxayas txoj kev faj lem rau rau caum tsib xyoos ntawd qhia tias “fortress” ntawm txoj kev faj lem sab nraud yog Lavxias teb sab, thiab tib lub sijhawm kuj qhia txog “fortress” sab hauv ntawm lub tuam tsev uas Khetos tsa tsaum nyob rau hauv tib zaj keeb kwm ntawd. Lub fortress sab nraud, uas nyob hauv nqe peb caug ib, raug txheeb tias yog “sanctuary of strength,” sawv cev rau ib tug vajntxwv hauv ntiajteb lossis ib lub nceeg vaj. Lub fortress sab hauv, lossis lub sanctuary of strength sab hauv, yog lub tuam tsev uas Tus Neeg Xa Xov ntawm Txoj Kev Cog Lus tsa nyob rau hauv plaub caug rau xyoos.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Hauv qhov Chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev ntawd (lub chaw ruaj khov), Vajtswv yog tus zaum nyob rau tej chaw saum ntuj.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Hauv phau ntawv Daniel muaj ob lo lus Henplais uas ob leeg raug txhais ua “lub chaw dawb huv.” Ib lo yog “miqdash,” hos ib lo ntxiv yog “qodesh.” “Miqdash” muaj peev xwm sawv cev rau ib lub chaw dawb huv teev dab cuav, lossis Vajtswv lub chaw dawb huv, lossis txawm yog ib lub chaw ruaj khov tiv thaiv. “Qodesh” tsuas yog siv los sawv cev rau Vajtswv lub chaw dawb huv xwb hauv phau Vajlugkub. “Lub chaw dawb huv” (miqdash) ntawm lub zog (lub chaw ruaj khov tiv thaiv), nyob hauv nqe peb caug ib ntawm Daniel tshooj kaum ib, raug txhais ua “lub chaw dawb huv ntawm lub zog,” thiab lo lus Henplais uas raug txhais ua lub chaw dawb huv nyob ntawd yog “miqdash,” uas sawv cev rau Lub Nroog Loos, uas yog lub cim ntawm Loos lub hwj chim nyob hauv keeb kwm ntawm ob qho tib si Loos teev dab thiab Loos papal. Daniel tau siv ob lo lus Henplais no nrog kev ceev faj heev. Hauv cov nqe uas yog tus ncej tseem ceeb nruab nrab ntawm Adventism, peb pom lo lus “lub chaw dawb huv.”

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

> Ces kuv hnov ib tug neeg dawb huv hais lus, ces muaj dua ib tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais lus tias, Lub zeem muag no hais txog txoj kev fij niaj hnub, thiab hais txog txoj kev txhaum uas ua kom muaj kev puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab cov pab tub rog rau kom raug tsuj hniav taw ntev npaum li cas? Ces nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; thaum ntawd lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Lo lus Henplais uas raug txhais tias yog “lub chaw dawb huv,” nyob hauv ob nqe vajlugkub ntawd, yog “qodesh,” thiab tsuas yog siv los sawv cev rau Vajtswv lub chaw dawb huv xwb. Nyob hauv nqe kaum ib, uas txheeb xyuas Loos uas pe hawm lwm haiv vajtswv, thiab tshwj xeeb yog lub tuam tsev Pantheon hauv lub Nroog Loos, peb pom lo lus “chaw dawb huv”, tiam sis nyob hauv nqe ntawd nws yog lo lus Henplais “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Muaj tseeb, nws tau tsa nws tus kheej kom loj txawm mus txog rau Tus Tub Vaj Ntxwv ntawm pab tub rog, thiab yog los ntawm nws uas kev txi niaj hnub raug muab tshem tawm, thiab qhov chaw ntawm nws lub chaw dawb huv raug pov tseg. Daniel 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

Lo lus “lub chaw dawb huv ntawm lub zog” nyob hauv nqe peb caug-ib ntawm Daniel kaum ib yog lo lus Henplais “miqdash,” thiab nws tshwm sim nrog lo lus Henplais uas tau txhais ua “lub chaw ruaj khov” nyob hauv nqe xya thiab nqe kaum hauv tshooj kaum ib. Nyob hauv nqe xya tus vajntxwv sab qab teb tau mus ncaj qha rau hauv lub nroog Loos thiab ntes tus vajntxwv sab qaum teb mus ua neeg raug kaw, rau qhov nws tau nkag mus rau hauv nws lub chaw ruaj khov, tabsis nyob hauv nqe kaum, tus vajntxwv sab qaum teb tsuas yog nce mus “txog” lub “chaw ruaj khov,” rau qhov nws tau nres ntawm ciam teb ntawm nws lub nceeg vaj thiab tebchaws Iyi. Nws yog ntawm ciam teb ntawm Raphia uas nqe tom ntej yuav hais txog. Lo lus “lub chaw dawb huv ntawm lub zog” nyob hauv nqe peb caug-ib yog “miqdash,” ntawm “lub chaw ruaj khov”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Tsov rog ntawm ciam teb hauv Raphia yog ib yam piv txwv txog tsov rog ntawm ciam teb hauv Ukraine. Zaj keeb kwm yaj saub ntawd raug lees paub los ntawm kev to taub tias “lub taub hau” yog lub nceeg vaj lossis yog tus vajntxwv; nws yog lub chaw ruaj khov ntawm nws lub zog, tiam sis zaj yaj saub no tab tom hais txog ib qho tseeb sab hauv thiab ib qho tseeb sab nraud. “Lub chaw dawb huv ntawm lub zog” rau txoj kab sab nraud raug sawv cev los ntawm lub chaw dawb huv “miqdash,” hos lub chaw dawb huv ntawm lub zog rau txoj kab sab hauv raug sawv cev los ntawm lub chaw dawb huv “qodesh.”

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Xyoo 1844 txog 1863 sawv cev rau ib txoj kab keeb kwm yaj saub uas piav qhia txog kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Ob txhiab tsib puas nees nkaum xyoo ntawm kev tawg khiav tawm tsam rau lub nceeg vaj qaum teb xaus rau xyoo 1798, thiab tib txoj kab ob txhiab tsib puas nees nkaum xyoo tawm tsam rau lub nceeg vaj qab teb xaus rau xyoo 1844. Ob txoj kab no sawv cev rau tus yam ntxwv qis ntawm noob neej thiab tus yam ntxwv siab dua ntawm noob neej. Tus yam ntxwv qis, uas yog sawv cev los ntawm lub nceeg vaj qaum teb, yog lub cev, hos tus yam ntxwv siab dua yog lub taub hau. Lub taub hau yog lub peev ntawm lub nceeg vaj, thiab nws yog tus vaj ntxwv. Rau daim duab piv txwv no Khetos tau xaiv Yudas, lub nceeg vaj qab teb, los tso Nws lub npe, thiab lub nroog peev yog Yeluxalees. Yeluxalees yog qhov chaw uas lub chaw dawb huv tseeb ntawm lub zog nyob, thiab hauv lub chaw dawb huv ntawd muaj ib chav zwm txwv rau tus vaj ntxwv, uas yog lub taub hau.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Xya lub sij hawm” hauv Leviticus nees nkaum rau yog qhov tseeb kawg uas raug kaw tseg hauv xyoo 1856, uas tau npaj tseg los txhawb ib lub chij kom ua tiav txoj hauj lwm. Txij xyoo 1844 mus txog 1863, Khetos tau npaj siab los koom Nws txoj kev Vajtswv nrog tib neeg cev nqaij daim tawv mus ib txhis, tiam sis tib neeg tau ntxeev siab.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Nyob rau lub sijhawm ntawd Nws tsis muaj peevxwm hloov tibneeg tus yam ntxwv qis dua, rau qhov qhov ntawd yuav tshwm sim thaum Nws rov qab los zaum ob. Tom qab ntawd Nws yuav hloov tibneeg tus yam ntxwv siab dua kom zoo ib yam li Nws tus yam ntxwv, los ntawm kev koom tibneeg lub taubhau nrog Vajtswv tus taubhau. Lub taubhau yog lub peev ntawm lub nceeg vaj. Lub taubhau yog tus vajntxwv, thiab thaum Khetos ua qhov kev hloov ntawd uas Vajtswv txoj keeb xeeb koom nrog tibneeg txoj keeb xeeb, Nws koom lub taubhau ntawm tibneeg thiab ntawm Vajtswv ua ke rau hauv lub chaw dawb huv hauv Yeluxalees, uas yog Chaw Dawb Huv Kawg Nkaus, qhov chaw uas Khetos zaum nrog Nws Leej Txiv.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Tus uas kov yeej, kuv yuav pub rau nws zaum nrog kuv hauv kuv lub zwm txwv, ib yam li kuv kuj tau kov yeej, thiab tau zaum nrog kuv Leej Txiv hauv Nws lub zwm txwv. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Qhia Tshwm 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Khetos cog lus tias cov ntawd (Laodiceans), uas kov yeej ib yam li Nws tau kov yeej (thiab dhau los ua Philadelphians), yuav tau zaum nrog Nws nyob hauv tej chaw saum ntuj ceeb tsheej.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Uas Nws tau ua ntawd hauv Khetos, thaum Nws tsa Nws sawv hauv qhov tuag rov los, thiab tsa Nws zaum ntawm Nws sab tes xis rau saum tej chaw saum ntuj ceeb tsheej, … Thiab tau tsa peb sawv nrog Nws ua ke, thiab ua kom peb zaum nrog Nws ua ke rau saum tej chaw saum ntuj ceeb tsheej hauv Khetos Yexus. Efexus 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Kev muab Exekees ob tug pas los koom ua ke (tib neeg nrog Vajtswv Txoj Keeb Ntuj) raug ua tiav hauv Vajtswv lub chaw dawb huv ntawm lub hwj chim (qodesh), hauv tib lub sijhawm uas lub chaw ruaj khov ntawm lub hwj chim (miqdash) raug txheeb tias yog tus yuam sij yaj saub uas txuas ob txoj kab sab hauv thiab sab nraud ntawm zaj yaj saub uas Kabliees tuaj ua kom Daniyees nkag siab txog yam uas yuav los raug Vajtswv haiv neeg thaum lub sijhawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej. Khetos tau xav ua kom tiav txoj haujlwm no hauv keeb kwm Millerite, tiamsis txoj haujlwm ntawd raug txwv tseg los ntawm kev ntxeev siab xyoo 1863, los tseem keeb kwm txij xyoo 1844 txog 1863 tseem nyob ruaj ua ib txoj kab uas qhia txog txoj haujlwm uas tau raug sim ua ntawd.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Nqe kaum ntawm Daniyees tshooj kaum ib, muaj tus yuam sij rau kev to taub txog zaj lus sab hauv thiab sab nraud ntawm nqe kaum ib txog kaum tsib, uas tau los txog hauv peb zaj keeb kwm yaj saub xyoo 2014. Nqe kaum ntawd qhia txog xyoo 1989, uas yog lub caij kawg hauv txoj kev hloov kho ntawm ib puas plaub caug plaub txhiab leej, tiam sis nws kuj muaj tus yuam sij uas cia xyoo 2014 raug lees paub tias yog ib lub cim theem hauv keeb kwm ntawm txoj hauj lwm khi npe.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Hnub tim 22 Lub Kaum Hli, 1844, Tus Tubtxib Xa Xov ntawm Txojlus Cog Tseg tau tuaj txog hauv lub tuam tsev uas Nws tau tsa cia, ib ntus xwb tam sid. Tus cim-keeb-kawm ntawd yog tus piv txwv txog hnub tim 11 Lub Cuaj Hli, 2001 thaum tus tim tswv thib peb rov los txog dua, thiab lub raj xya rov pib nrov dua. Ces keeb kwm txij xyoo 1840 mus txog 1844 kuj yuav tsum raug rov ua dua thiab, vim tus tim tswv uas nqes los rau hnub tim 11 Lub Yim Hli, 1840 tsis yog lwm tus li tsuas yog Yexus Khetos xwb, thiab Nws tes haujlwm yog los ua kom lub ntiajteb ci ntsa iab nrog Nws lub hwjchim ci ntsa iab.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 txog 1844 kuj sawv cev rau lub sijhawm txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Xanpataus uas yuav los sai sai no, ib yam li 1844 txog 1863 kuj sawv cev rau lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Xanpataus uas yuav los sai sai no. Muam White muab keeb kwm xyoo 1844 sib haum nrog keeb kwm ntawm tus ntoo khaub lig, thiab tus ntoo khaub lig sawv cev rau kev faib ua ob ntu keeb kwm uas yog peb xyoos ib nrab rau ib ntu, uas nkawd ob leeg sib haum nrog ib leeg. Tus ntoo khaub lig ua pov thawj tias keeb kwm ua ntej uas pib xyoo 1840 thiab xaus xyoo 1844, thiab keeb kwm tom qab mus txog xyoo 1863 yog ob ntu keeb kwm uas sib txig, uas nkawd ob leeg sawv cev rau lub sijhawm ntawm kev muab lub cim.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Kab thawj txoj kab txij xyoo 1840 mus txog 1844 sawv cev rau txoj kev yeej ntawm cov Adventist Philadelphian, hos txoj kab kia txij xyoo 1844 mus txog 1863 sawv cev rau txoj kev poob swb ntawm cov Adventist Laodicean. Ob chav neeg no raug sawv cev nyob hauv Daniel tshooj kaum, rau qhov Daniel, uas sawv cev rau cov nkauj xwb txawj ntse uas yeej nyob rau lub sijhawm raug kaw lub cim ntawm ib puas plaub caug plaub txhiab leej, tau pom lub zeem muag ntawd, tiam sis cov uas nrog nws nyob tau khiav tawm ntawm lub zeem muag ntawd.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Thiab nyob rau hnub nees nkaum plaub ntawm thawj lub hlis, thaum kuv nyob ntawm ntug tus dej loj, uas hu ua Hiddekel; ces kuv tsa muag ntsia, thiab saib, saib seb, muaj ib tug txiv neej hnav ntaub linen, nws lub duav qhwv nrog kub zoo zoo ntawm Uphaz: Nws lub cev kuj zoo li beryl, thiab nws lub ntsej muag zoo li qhov ci ntsa iab ntawm xob laim, thiab nws ob lub qhov muag zoo li tej teeb hluav taws, thiab nws ob txhais npab thiab ob txhais taw muaj xim zoo li tooj dag uas txhuam ci, thiab lub suab ntawm nws cov lus zoo li lub suab ntawm ib pab neeg coob. Thiab kuv, Daniel, tib leeg thiaj pom zaj yog toog ntawd: vim cov txiv neej uas nrog kuv tsis pom zaj yog toog ntawd; tiam sis kev tshee ntshai loj heev poob rau saum lawv, ua rau lawv khiav mus nkaum lawv tus kheej. Daniel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Hauv Daniyees tshooj xya, tom qab Daniyees tau pom zaj yog toog ntawm tej tsiaj qus noj nqaij, Khexaliyas tau los piav zaj yog toog ntawd.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Kuv Daniyee tau nyuaj siab kawg hauv kuv tus ntsuj plig nyob hauv nruab nrab kuv lub cev, thiab tej yog toog pom hauv kuv lub taub hau ua rau kuv ntxhov siab. Kuv txav los ze rau ib tug ntawm cov uas sawv ntawd, thiab nug nws txog qhov tseeb ntawm txhua yam no. Ces nws qhia rau kuv, thiab ua rau kuv paub qhov kev txhais ntawm tej no. Daniyee 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Hauv tshooj yim hauv Daniyee, tom qab Daniyee tau pom zaj yog toog pom txog cov tsiaj qus ntawm lub chaw dawb huv lawm, Ka‑xayee los piav qhia zaj yog toog pom 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. Daniel 8:15, 16.

> Thiab tau muaj tias, thaum kuv, yog kuv ntag Daniyee, tau pom zaj yog toog thiab nrhiav kom to taub nws lub ntsiab, ces saib maj, 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, Kheeblee, cia tus no to taub zaj yog toog no. Daniyee 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Hauv Daniyees tshooj cuaj, tom qab Daniyees tau to taub txog cov xyoos uas Yelemis tau qhia tseg thiab uas sawv cev nyob rau hauv Mauxes tej ntawv sau ua ob yam tib si, yog txoj kev foom tsis zoo thiab Vajtswv txoj lus cog tseg, Kaspeelees thiaj los piav qhia zaj yog toog ntawd.

> 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.

> Thiab thaum kuv tseem tabtom hais lus, thiab thov Vajtswv, thiab lees txim kuv tej kev txhaum thiab tej kev txhaum ntawm kuv haiv neeg Ixayees, thiab nthuav kuv tej lus thov txo hwj chim rau ntawm tus Tswv uas yog kuv tus Vajtswv vim lub roob dawb huv ntawm kuv tus Vajtswv; muaj tseeb tiag, thaum kuv tseem tabtom hais lus hauv kev thov Vajtswv, txawm yog tus txivneej Khebriyees, tus uas kuv tau pom hauv yog toog thaum chiv thawj, raug ua kom ya nrawm nroos, los kov kuv rau lub sijhawm uas muab kev fij yav tsaus ntuj. Thiab nws qhia rau kuv, thiab nrog kuv tham, thiab hais tias, Au Daniyee, nim no kuv tawm los kom pub kev txawj ntse thiab kev to taub rau koj. Daniel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Yog li ntawd, raws li peb tug timkhawv, txhua tug los ntawm phau ntawv Daniyee, thaum Khexaliyas hais rau Daniyee hauv tshooj kaum tias nws tau los ua kom Daniyee to taub txog yam uas yuav los raug Vajtswv haiv neeg nyob rau hnub kawg, Khexaliyas tab tom txhais qhov yog toog pom “marah,” uas yog toog pom ua rau muaj tshwm sim, uas Daniyee tau pom thiab lwm pab neeg tau khiav ntawm mus.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Tam sim no tuaj kom ua rau koj to taub tej uas yuav tshwm sim rau koj haiv neeg nyob rau hnub kawg; rau qhov qhov yog toog ntawd tseem yog hais txog ntau hnub tom ntej. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Zajlug uas Daniyees tau pom, uas ua rau muaj kev sib cais ntawm cov ntseeg, yog zajlug hais txog kev tshwm sim ntawm Khetos, zajlug hais txog ob txhiab peb puas xyoo, tiam sis nws yog daim qauv hais txog pojniam ntawm zajlug ntawd. Nws yog txoj kev to taub txog zajlug hais txog kev tshwm sim tam sim ntawd ntawm Khetos ua Tus Tubtxib ntawm Daim Lus Cog Tseg uas hloov Daniyees (thiab cov uas Daniyees sawv cev rau) kom los rau hauv daim duab ntawm Khetos. Yam uas “los raug Vajtswv haiv neeg rau hnub kawg” yog sawv cev los ntawm keeb kwm ntawm cov Millerites txij xyoo 1840 mus txog 1844, thiab kuj los ntawm cov Millerites txij xyoo 1844 mus txog 1863 thiab. Ib pab neeg khiav ntawm zajlug ntawd mus hauv kev ntxeev siab, hos lwm pab neeg raws Khetos los ntawm txoj kev ntseeg mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws, kom tau zaum nrog Nws nyob hauv tej chaw saum ntuj.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Txawm li cas los xij, thaum Gabriel txhais lub zeem muag uas Vajtswv haiv neeg nyob rau hnub kawg raug hloov kom zoo ib yam li tus yam ntxwv ntawm Khetos, nws nthuav tawm keeb kwm sab nraud ntawm lub ntiaj teb. Daniel lub zeem muag txog Khetos raug Gabriel txhais tias yog keeb kwm sab nraud ntawm lub sij hawm kaw cim ntawm ib puas plaub caug plaub txhiab leej. Thaum, hauv Gabriel txoj kev txhais, mus txog rau keeb kwm ntawm lub Cuaj Hlis 11, 2001, keeb kwm uas raug hais kom ceeb toom ua ntej txoj cai Hnub Caiv cuav ntawm nqe kaum rau, tsuas yog raug lees paub nrog tus yuam sij ntawm kev to taub uas raug sawv cev ua “lub chaw ruaj khov” nyob hauv nqe kaum. Hnub Cuaj Hlis 11, 2001, qhov tshwm sim ntawm txhua lub zeem muag tau pib nthuav tawm zoo li tej lub log nyob hauv tej lub log.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Thiab lo lus ntawm tus Tswv tuaj rau kuv hais tias, Leej Tub ntawm neeg, lo paj lug uas nej muaj nyob hauv tebchaws Ixayees ntawd yog dabtsi, uas hais tias, Cov hnub tseem raug ncua mus ntev, thiab txhua yam yog toog pom puavleej ploj mus? Yog li ntawd, cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Kuv yuav ua kom lo paj lug no tu nrho mus, thiab lawv yuav tsis siv nws ua paj lug ntxiv lawm hauv Ixayees; tiamsis cia li hais rau lawv tias, Cov hnub twb los ze lawm, thiab txhua yam yog toog pom yuav muaj tiav. Rau qhov yuav tsis muaj dua ib yam yog toog pom uas tsis muaj nqis, lossis ib qho khawv yees uas ntxias qhuas, nyob hauv tsev neeg Ixayees. Rau qhov kuv yog tus Tswv: Kuv yuav hais, thiab lo lus uas kuv yuav hais ntawd yuav muaj tiav; nws yuav tsis raug ncua mus ntev ntxiv lawm: rau qhov hauv nej tej hnub no, Au tsev neeg uas ntxeev siab, kuv yuav hais lo lus ntawd, thiab kuv yuav ua kom tiav, tus Tswv Vajtswv hais li ntawd. Dua thiab, lo lus ntawm tus Tswv tuaj rau kuv hais tias, Leej Tub ntawm neeg, saib seb, cov uas nyob hauv tsev neeg Ixayees hais tias, Yog toog pom uas nws pom ntawd yog rau ntau hnub tom ntej, thiab nws cev lus faj lem txog lub sijhawm uas tseem nyob deb heev. Yog li ntawd cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Yuav tsis muaj ib lo lus ntawm kuv raug ncua mus ntev ntxiv lawm, tiamsis lo lus uas kuv tau hais ntawd yuav muaj tiav, tus Tswv Vajtswv hais li ntawd. Exekhee 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Nyob hauv txhua lub log cev Vajtswv lus uas tig nyob hauv lwm lub log cev Vajtswv lus hauv zaj keeb kwm ntawd, muaj ib lub log uas kev tshoov siab tau qhia rau cov tub ntxhais kawm txog cev Vajtswv lus ntawm hnub kawg tias yog lub log uas lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim los ntawm nws. Kab dhau kab, lub log ntawd kuj yuav tsum yog qhov yog toog uas Daniyee pom uas hloov nws kom zoo ib yam li tus yam ntxwv ntawm Khetos, vim qhov ntawd yog qhov yog toog uas qhia txog yam uas yuav los raug rau Vajtswv haiv neeg nyob rau hnub kawg.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Tus Tswv tau qhia kuv kom meej meej tias tus duab ntawm tus tsiaj qus yuav raug tsim tsa ua ntej lub sij hawm ntawm kev txiav txim siab yuav xaus; rau qhov nws yuav yog txoj kev sim siab loj rau haiv neeg ntawm Vajtswv, uas los ntawm txoj kev ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. Koj txoj hauj lwm yog ib pawg kev tsis sib xws uas ntxhov tag heev, ua rau tsuas muaj tsawg leej xwb thiaj yuav raug dag ntxias.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Hauv hauv Tshwmsim 13, lub ntsiab no raug nthuav tawm kom meej tseeb; [Tshwmsim 13:11–17, raug hais raws li no].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Qhov no yog txoj kev sim siab uas Vajtswv haiv neeg yuav tsum tau ntsib ua ntej lawv raug muab khi ua cim. Txhua tus uas tau ua pov thawj txog lawv txoj kev ncaj ncees rau Vajtswv los ntawm kev coj raws Nws txoj kevcai, thiab tsis kam txais ib hnub Xanpataus cuav, lawv yuav sawv nyob hauv tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav txais lub cim khi ntawm Vajtswv uas muaj sia nyob. Cov uas tso qhov tseeb uas muaj keeb los saum ntuj tseg thiab lees txais hnub Xanpataus Hnub Caiv, lawv yuav txais lub cim ntawm tus tsiaj qus.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Qhov kev sim siab uas raug txheeb tias yog kev sim siab ntawm tus duab ntawm tus tsiaj nyaum muaj ob feem. Nws yog txoj kev sim siab uas yuam kom tus kawm txog tej lus faj lem yuav tsum lees paub txoj kev txhim kho ntawm tus duab ntawm tus tsiaj nyaum, uas yog kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev hauv Tebchaws Meskas ua ntej txoj cai Hnub Xya. Nws kuj yog txoj kev sim siab uas tsim tawm los yog tus duab ntawm tus tsiaj nyaum los yog tus duab ntawm Khetos nyob hauv cov uas Daniel sawv cev rau, lossis cov uas tau khiav dim. Txoj kev cais tawm ntawd yog raws li seb cov nkauj xwb ntawd “pom lub zeem muag loj no,” ib yam li Daniel tau pom, lossis seb lawv puas khiav ntawm lub zeem muag ntawd. Tus yuam sij rau kev pom lub zeem muag loj ntawd yog sawv cev los ntawm lo lus “fortress.”

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Tus timtswv muaj hwjchim uas qhia Yauhas ntawd tsis yog lwm tus li Tswv Yexus Khetos xwb. Qhov uas Nws tsa Nws txhais ko taw xis rau saum hiav txwv, thiab Nws txhais ko taw laug rau saum thaj av qhuav, qhia txog feem haujlwm uas Nws tab tom ua hauv cov xwm txheej kawg ntawm txoj kev sib cav loj nrog Xatas. Txoj hauj lwm no qhia txog Nws lub hwjchim thiab txoj cai kav siab tshaj plaws saum tag nrho lub ntiajteb. Txoj kev sib cav no tau loj hlob tuaj muaj zog dua thiab ruaj khov dua ib tiam dhau ib tiam, thiab yuav tseem muaj mus ntxiv txog rau cov xwm txheej xaus kawg, thaum tej hauj lwm txawj ntxias uas cov hwjchim tsaus ntuj ua yuav nce mus txog nws qhov siab tshaj. Xatas, koom tes nrog cov neeg phem, yuav dag ntxias tag nrho lub ntiajteb thiab cov pawg ntseeg uas tsis txais txoj kev hlub rau qhov tseeb. Tiamsis tus timtswv muaj hwjchim ntawd hu kom sawvdaws mloog. Nws qw nrog suab nrov nrov. Nws yuav qhia txog lub hwjchim thiab txoj cai ntawm Nws lub suab rau cov uas tau koom nrog Xatas los tawm tsam qhov tseeb.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Tom qab xya lub xob quaj no tau tshaj tawm lawv tej suab lawm, lo lus txib thiaj los rau Yauhas ib yam li los rau Daniyees txog phau ntawv me ntawd hais tias: ‘Kaw cia tej uas xya lub xob quaj tau tshaj tawm ntawd.’ Tej no muaj feem rau cov xwm txheej yav tom ntej uas yuav raug nthuav tawm raws li lawv txoj kev txiav txim. Daniyees yuav sawv hauv nws feem thaum kawg ntawm cov hnub. Yauhas pom phau ntawv me qhib lawm. Ces tej lus faj lem ntawm Daniyees thiaj muaj lawv qhov chaw tsim nyog nyob hauv thawj, ob, thiab peb tug timtswv cov lus uas yuav tsum muab tshaj tawm rau ntiajteb. Kev qhib ntawm phau ntawv me ntawd yog cov lus hais txog lub sijhawm.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Phau ntawv Daniel thiab Phau Qhia Tshwm yog ib leeg xwb. Ib phau yog lus faj lem, ib phau yog kev qhib tshwm sim; ib phau yog phau ntawv uas raug kaw khi, ib phau yog phau ntawv uas raug qhib. Yauhas tau hnov tej yam tsis paub uas xob nroo tau hais tawm, tiam sis nws raug txib kom tsis txhob sau tej ntawd.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Lub teeb tshwj xeeb uas tau muab rau Yauhas thiab tau nthuav tawm nyob rau hauv xya lub nroo yog ib qho kev piav qhia meej txog tej xwm txheej uas yuav tshwm sim nyob hauv qab txoj xov ntawm thawj tus timtswv thiab tus timtswv thib ob.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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