Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.
Tshooj ib ntawm Daniel sawv cev rau thawj tus timtswv txoj xov, thiab tshooj ob sawv cev rau tus timtswv thib ob txoj xov. Hauv cim lus faj lem, thawj txoj xov yog kom ntshai Vajtswv, txoj xov thib ob yog kom muab koob meej rau Vajtswv, thiab txoj xov thib peb qhia txog teev ntawm kev txiav txim. Ua ntej peb nkag ncaj qha mus rau tshooj ob ntawm Daniel, yuav tsum muaj ib qho kev rov tshuaj me ntsis. Tus timtswv thib ob txoj xov feem ntau yog qhia txog kev poob ntawm Npanpiloo.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Thiab muaj dua ib tug timtswv raws qab tuaj, hais tias, Npanpiloo poob lawm, poob lawm, yog lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim siab uas los ntawm nws txoj kev deev luag poj luag txiv. Tshwmsim 14:8.
The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.
Tus tim tswv thib ob piav qhia txog kev poob ntawm Npanpiloo tias yog qhov tseeb uas nws tau ua rau “txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim siab ntawm nws txoj kev deev luag poj luag txiv.” Nws txoj kev poob yog los teb rau qhov uas nws tau ua kev deev luag poj luag txiv nrog txhua haiv neeg. Txoj kev deev luag poj luag txiv ntawd raug coj los txog los ntawm nws tej lus qhuab qhia cuav, uas raug sawv cev ua “cawv txiv hmab.” Lub koom txoos Kav Tos Liv muaj ntau yam lus qhuab qhia cuav, tiam sis lo lus qhuab qhia cuav uas txuas ncaj qha nrog nws txoj kev poob yog lo lus qhuab qhia cuav uas tsim tawm nws txoj “kev chim siab.” Lo lus qhuab qhia ntawd yog kev sib xyaw ntawm lub koom txoos thiab lub xeev, nrog lub koom txoos tuav txoj kev tswj hwm hauv txoj kev sib raug zoo ntawd. Lub koom txoos Kav Tos Liv txoj kev chim siab yog nws txoj kev tsim txom cov uas nws txheeb tias yog cov ntseeg yuam kev. Nws txoj kev chim siab raug ua kom tiav los ntawm nws txoj kev deev luag poj luag txiv nrog cov vajntxwv hauv ntiajteb. Yog tsis muaj nws txoj kev txuas nrog, thiab nws txoj kev tswj kav saum, cov vajntxwv hauv ntiajteb, nws yuav tsis muaj peev xwm tsim txom cov uas nws txhais tias yog cov ntseeg yuam kev. Yog li ntawd, nws txoj kev poob zaum ob yog cim qhia txog lub sijhawm yav tom ntej thaum nws yuav rov qab muaj peev xwm siv tau nws txoj kev chim siab dua ib yam li nws tau ua yav tag los, uas raug coj los txog los ntawm nws txoj kev deev luag poj luag txiv nrog cov vajntxwv hauv ntiajteb. Cov vajntxwv hauv ntiajteb nkag mus rau hauv txoj kev sib raug zoo tsis raws cai ntawd los ntawm kev haus nws tej lus dag. Txoj kev poob ntawm Npanpiloo raug tshaj tawm rau zaum kawg hauv Phau Ntawv Qhia Tshwm tshooj kaum yim.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.
Tom qab tej no lawm kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb raug ci kaj los ntawm nws lub yeeb koob. Thiab nws qw nrov nroo nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem, thiab ua chaw khaws txhua tus ntsujplig qias neeg, thiab ua tawb kaw txhua hom noog qias neeg thiab ntxub ntxaug. Rau qhov txhua haiv neeg tau haus ntawm cawv txiv hmab ntawm txojkev chim siab ntawm nws txojkev nkauj kev nraug, thiab cov vajntxwv hauv ntiajteb tau ua nkauj ua nraug nrog nws, thiab cov tub lag tub luam hauv ntiajteb tau nplua nuj los ntawm nws txojkev nplua mias thiab kev lom zem. Thiab kuv hnov dua ib lub suab saum ntuj ceebtsheej hais tias, Nej kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej tsis txhob koom rau hauv nws tej kev txhaum, thiab xwv kom nej tsis txhob raug nws tej kev raug xwm txheej. Rau qhov nws tej kev txhaum tau mus txog ntuj lawm, thiab Vajtswv tau nco txog nws tej kev ua phem. Cia li pauj rau nws ib yam li nws tau pauj rau nej, thiab cia li muab ob npaug rau nws raws li nws tej haujlwm; hauv lub khob uas nws tau puv, cia li puv ob npaug rau nws. Qhia Tshwm 18:1–6.
The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.
Lub khob kev sim siab ntawm lub koom txoos Kas Tos Liv tau xaus rau xyoo 1798, tiam sis nws yuav rov ua dua txoj kev tsim txom uas nws tau ua tiav nyob rau hauv lub Caij Tsaus Ntuj Nruab Nrab, thaum lub sijhawm teeb meem ntawm txoj cai Hnub Caiv uas yuav los txog sai no.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Txawm li ntawd los, Kuv tseem muaj ob peb yam tawm tsam koj, vim koj cia tus pojniam Jezebel ntawd, uas hu nws tus kheej tias yog ib tug yaj saub pojniam, los qhia thiab dag ntxias Kuv cov tub qhe kom ua nkauj ua nraug thiab noj tej yam uas muab fij rau tej mlom. Thiab Kuv twb muab sijhawm rau nws kom nws hloov siab lees txim ntawm nws txoj kev ua nkauj ua nraug lawm; tiam sis nws tsis hloov siab lees txim. Saib seb, Kuv yuav pov nws rau saum txaj, thiab cov uas deev luag pojniam nrog nws Kuv yuav muab pov rau hauv kev txom nyem loj heev, tsuas yog lawv hloov siab lees txim ntawm lawv tej kev ua ntawd xwb. Tshwmsim 2:20–22.
She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.
Nws tau muab ib txhiab ob puas rau caum xyoo rau nws kom nws hloov siab lees txim, tiam sis nws tsis kam. Peb xyoos ib nrab ntawm kev qhuav ntuj uas coj mus txog Roob Carmel ntawd, kuj tau muab rau Jezebel kom nws hloov siab lees txim, tiam sis nws kuj tsis kam thiab. Thaum txoj cai Hnub Caiv yuav los sai sai no nyob hauv Tebchaws Meskas, thawj tug ntawm cov vajntxwv hauv ntiajteb uas ua nkauj ua nraug nrog nws nyob rau hnub kawg yog Tebchaws Meskas, tus tsiaj nyaum hauv ntiajteb ntawm Tshwmsim tshooj kaum peb. Ces nws twb tau ua kom lub khob ntawm nws lub sijhawm sim siab puv npo lawm.
“The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.
“Lub tebchaws uas loj tshaj plaws thiab tau txais koob hmoov tshaj plaws saum npoo ntiajteb yog Tebchaws Meskas. Ib txoj kev saib xyuas uas muaj kev hlub tshua tau tiv thaiv lub tebchaws no, thiab tau muab cov koob hmoov xaiv zoo tshaj plaws ntawm Saum Ntuj Ceeb Tsheej los rau nws. Ntawm no cov uas raug tsim txom thiab raug quab yuam tau nrhiav chaw nkaum. Ntawm no txoj kev ntseeg Khixatia hauv nws txoj kev dawb huv tau raug qhia. Haiv neeg no tau txais qhov kaj loj thiab tej kev hlub tshua uas tsis muaj ib haiv twg sib npaug tau. Tiamsis tej txiaj ntsim no tau raug them rov qab nrog kev tsis paub ua tsaug thiab kev tsis nco qab txog Vajtswv. Tus Uas Tsis Muaj Ciam Khwv khaws ib daim ntawv suav txim nrog txhua haiv neeg, thiab lawv txoj kev txhaum raug ntsuas raws li qhov kaj uas lawv tau tsis lees txais. Tam sim no ib daim ntawv sau txaus ntshai sawv nyob hauv phau ntawv teev npe saum Ntuj Ceeb Tsheej tawm tsam peb lub tebchaws; tabsis txoj kev txhaum uas yuav ua kom nws txoj kev phem puv npo yog qhov uas rhuav tshem Vajtswv txoj kevcai.
“Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.
“Nyob nruab nrab ntawm tibneeg tej kevcai thiab Yehauvas tej lus qhuab qhia yuav tshwm sim txoj kev sib ceg loj kawg ntawm qhov kev tsis sib haum xeeb ntawm qhov tseeb thiab qhov yuam kev. Peb tam sim no tab tom nkag mus rau hauv txoj kev tawm tsam no,—ib txoj kev tawm tsam tsis yog ntawm tej pawg ntseeg sib tw uas sib ceg nrhiav kev ua tus loj tshaj, tiam sis yog ntawm txoj kev ntseeg ntawm phau Vajlugkub thiab txoj kev ntseeg ntawm dabneeg cuav thiab kev cai qub uas neeg muab los ua ke. Cov cuab yeej ua hauj lwm uas yuav koom ua ke tawm tsam qhov tseeb thiab kev ncaj ncees hauv txoj kev sib tawm tsam no twb tab tom ua haujlwm nquag heev lawm.” Spirit of Prophecy, volume 4, 398.
At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.
Thaum txog txoj cai Sunday, lub cim ntawm tus tsiaj qus raug yuam kom txais, yog li ntawd thiaj “ua rau Vajtswv txoj kevcai tsis muaj nqis.” Ua ntej txoj cai Sunday los txog, tus duab ntawm tus tsiaj qus raug tsim nyob hauv Tebchaws Meskas. Txoj cai Sunday los txog rau ib lub sijhawm tshwjxeeb, tiamsis kev tsim tus duab ntawm tus tsiaj qus yog ib ntu sijhawm. Ntau lub sijhawm ntawd yog lub sijhawm cev Vajtswv lus uas raug sawv cev los ntawm Daniyees lub neej ncua raws li xya caum xyoo ntawm kev poob cev qhev nyob hauv Daniyees tshooj ib. Xya caum xyoo ntawd pib nrog Yehauyakhee, uas ua cim qhia txog lub sijhawm uas thawj zaj lus tau txais hwjchim rau hnub Cuaj Hlis 11, 2001, thiab xaus nrog kev ua rau Vajtswv txoj kevcai tsis muaj nqis, raws li raug sawv cev los ntawm Cyrus “txoj kevcai tshaj tawm.”
The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.
Keeb kwm ntawm Daniel lub neej cev Vajtswv lus uas kav xya caum xyoo yog ib lub cim sawv cev rau ntau txoj kab cev Vajtswv lus. Nws sawv cev rau lub sij hawm kaw ntim ntawm ib puas plaub caug plaub txhiab leej. Nws sawv cev rau ib txoj kev sim peb theem uas raug qhia ua duab hauv peb tug tim tswv ntawm Tshwm Sim tshooj kaum plaub, thiab sawv cev rau tus qauv ntawm lo lus Henplais “qhov tseeb.” Nws sawv cev rau txoj kev ntxuav kom huv ntawm cov tub ntawm Levi uas raug ua tiav los ntawm tus tub txib ntawm txoj kev cog lus. Nws raug sawv cev los ntawm Khetos ob zaug ntxuav lub tuam tsev. Nws raug sawv cev los ntawm txoj kev thim kev ntseeg zuj zus nyob hauv Yeluxalees hauv Exekees tshooj yim thiab cuaj. Nws kuj sawv cev rau keeb kwm uas daim duab ntawm tus tsiaj qus raug tsim nyob hauv Tebchaws Meskas.
The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.
Daim duab ntawm tus tsiaj nyaum kuj raug sawv cev los ntawm Yezebees txoj kev ua nkauj ua nraug nrog Ahab, Helauj txoj kev ua nkauj ua nraug nrog Herodias, tus nyuj kub ntawm Aloos txoj kev ntxeev siab, ob lub tuam tsev cuav rau kev pe hawm ntawm Yerauxaumoos uas nyob hauv Bethel thiab Dan, cov yaj saub ntawm Ba‑as thiab cov yaj saub ntawm Ashtaroth hauv zaj keeb kwm ntawm Roob Khamel. Tib qho kev txhais ntawm daim duab ntawm tus tsiaj nyaum hauv Ellen White cov ntawv sau yog kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, nrog pawg ntseeg yog tus tswj hwm txoj kev sib raug zoo ntawd. Qhov teeb meem ntawm pawg ntseeg kav lub xeev ntawd yog lub ntsiab tseeb ntawm yam uas daim ntawv dawb huv, uas yog Txoj Cai Lij Choj ntawm Tebchaws Meskas, tau raug tsim los tiv thaiv. Thaum lub hauv paus ntsiab lus ntawm kev cais pawg ntseeg thiab lub xeev raug tus tsiaj nyaum hauv ntiajteb tso tseg thaum txoj cai Hnub Caiv yuav los sai no, ces kev sib koom ua ke tiav ntawm pawg ntseeg thiab lub xeev hauv Tebchaws Meskas yuav raug ua kom tiav.
From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.
Txij thaum lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Caiv hauv Tebchaws Meskas, muaj ib qho kev sim uas pom tau, uas yog raws li cov tub kawm txog tej lus faj lem lees paub txog txoj kev tsim tsa tus duab ntawm tus tsiaj qus. Tam sim no peb twb nyob ntawm qhov kawg nkaus ntawm txoj kev ntawd lawm. Hauv txoj kev tsim tsa tus duab ntawm tus tsiaj qus ntawd muaj ntau yam kev txav uas pab txhawb kom nws loj hlob tiav nkaus thaum txog txoj cai Hnub Caiv, qhov chaw uas lub cim ntawm tus tsiaj qus raug yuam kom txais yuav. Muaj tej kev txav hauv kev nom kev tswv, tej kev txav hauv kev ntseeg, tej kev txav hauv zej tsoom, thiab tej kev txav hauv nyiaj txiag. Cia nej saib cov xwm txheej uas raug hais txog nyob rau hauv kev txuas nrog txoj kev tsim tsa tus duab ntawm tus tsiaj qus hauv nqe lus nram qab no.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Kev npaj twb tab tom nce mus lawm, thiab tej kev txav twb tab tom muaj mus ntxiv, uas yuav xaus rau hauv kev tsim ib tug duab rau tus tsiaj qus. Tej xwm txheej yuav raug coj los tshwm sim hauv keeb kwm ntawm lub ntiajteb no uas yuav ua kom tiav raws li tej lus faj lem tau twv tseg rau cov hnub kawg no” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.
Kev tsim tsa tus duab ntawm tus tsiaj qus muaj kev npaj ua ntej uas tab tom nce mus ntxiv, thiab qhov ntawd suav nrog “tej xwm txheej” thiab “tej kev txav mus,” ob yam tib si yog hauv ntau tshaj ib. Keeb kwm uas sawv cev los ntawm Daniel xya caum xyoo ntawm kev poob cev qhev tau pib nrog Jehoiakim, thiab tau xaus nrog txoj cai txiav txim ntawm Cyrus. Yexus siv qhov pib ntawm ib yam los qhia qhov kawg ntawm ib yam, thiab muaj ib “txoj cai txiav txim” uas sawv cev rau qhov pib ntawm lub sijhawm uas Daniel xya caum xyoo yav tom ntej ua qauv piv txwv. “Txoj cai txiav txim” ntawd yog USA Patriot Act, uas raug nthuav tawm rau pej xeem raws li kev teb rau kev tawm tsam ntawm Islam ntawm txoj kev txom nyem thib peb. Tiamsis tsis zoo li cov lus txib ntawm thawj tswj hwm uas muaj hwj chim tswj hwm ib leeg ntawm Abraham Lincoln thaum Tsov Rog Hauv Tsev, lossis Franklin Roosevelt thaum Tsov Rog Ntiaj Teb Zaum Ob, Patriot Act tseem muaj zog siv txog niaj hnub no, thiab feem ntau yuav raug txhawb kom muaj zog dua thiab ruaj khov dua raws li kev sib ntaus sib tua nrog Islam thoob ntiaj teb nce ntxiv. Cov lus txib ntawm thawj tswj hwm ntawm ob qho tib si Tsov Rog Hauv Tsev thiab Tsov Rog Ntiaj Teb Zaum Ob tau xaus nrog qhov kawg ntawm kev sib ntaus sib tua, tiamsis yuav tsis muaj qhov kawg rau kev sib ntaus sib tua nrog Islam thoob ntiaj teb; qhov yuav muaj yog kev tawm tsam phem tshaj plaws uas yuav nce zuj zus thoob plaws lub ntiaj teb.
There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.
Muaj ob yam kev xav tseem ceeb txog txoj cai lij choj nyob hauv haiv kab lis kev cai sab Hnub Poob. Yog Txoj Cai Askiv thiab Txoj Cai Loos. Lub hauv paus ntsiab lus ntawm Txoj Cai Askiv yog tias ib tug neeg dawb huv mus txog thaum raug pov thawj tias muaj txhaum, hos lub hauv paus ntsiab lus ntawm Txoj Cai Loos yog tias ib tug neeg muaj txhaum mus txog thaum raug pov thawj tias dawb huv. Txoj Cai USA Patriot Act yog ib qho piv txwv meej ntawm Txoj Cai Loos, thiab nws sawv ncaj qha tawm tsam Txoj Cai Askiv. Qhov no yog ib qho ntawm cov “xwm txheej” uas yuav raug coj los ua kom tshwm sim hauv kev tsim tsa tus duab ntawm tus tsiaj qus. Yog tias Tebchaws Meskas yuav los ua tus duab ntawm Kev Ntseeg Kas Tos Liv, ces kev xav txog kev ntseeg thiab kev nom kev tswv ntawm Kas Tos Liv yuav tsum raug tsa hauv Tebchaws Meskas ua ntej ntawm kev yuam kom txais lub cim ntawm tus tsiaj qus.
“This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.
“Zaj lus no tab tom thawb nws tus kheej los rau hauv kuv lub siab. Nej cia li xav txog nws; rau qhov no yog ib yam teeb meem uas muaj qhov tseem ceeb loj heev. Peb yuav txheeb peb txoj kev txaus siab nrog ib pawg twg ntawm ob pawg no? Nim no peb tab tom xaiv peb txoj kev, thiab tsis ntev peb yuav pom qhov txawv ntawm tus uas ua haujlwm rau Vajtswv thiab tus uas tsis ua haujlwm rau Nws. Nyeem Malakis tshooj plaub, thiab xav txog nws nrog qhov mob siab tiag. Hnub ntawm Vajtswv twb nyob ze ntawm peb heev lawm. Lub ntiajteb tau hloov pawg ntseeg. Ob leeg sib haum xeeb, thiab tab tom ua raws ib txoj kev npaj uas pom tsis deb. Cov Protestant yuav ua haujlwm rau cov thawj coj ntawm lub tebchaws kom tsim kev cai los rov qab tsa txoj kev muaj hwjchim uas ploj lawm ntawm tus neeg txhaum, tus uas zaum hauv lub tuam tsev ntawm Vajtswv, qhia nws tus kheej tias nws yog Vajtswv. Cov ntsiab cai Roman Catholic yuav raug coj los nyob hauv kev saib xyuas thiab kev tiv thaiv ntawm lub Xeev. Txoj kev thim rov qab ntawm lub tebchaws no yuav raug raws tam sim ntawd los ntawm kev puas tsuaj ntawm lub tebchaws. Kev tawm tsam ntawm qhov tseeb hauv phau Vajlugkub yuav tsis raug zam txim ntxiv lawm los ntawm cov uas tsis tau ua txoj kevcai ntawm Vajtswv ua txoj cai kav lawv lub neej. Tom qab ntawd yuav hnov suab nrov tawm hauv cov ntxa ntawm cov tim khawv tuag vim txoj kev ntseeg, uas raug sawv cev los ntawm cov ntsuj plig uas Yauhas pom raug tua vim Vajtswv txoj lus thiab vim Yexus Khetos zaj lus tim khawv uas lawv tuav cia; ces txoj kev thov Vajtswv yuav nce tawm ntawm txhua tus me nyuam tseeb ntawm Vajtswv hais tias, ‘Au tus Tswv, twb yog lub sijhawm rau Koj ua haujlwm lawm: rau qhov lawv tau muab Koj txoj kevcai rhuav pov tseg lawm.’” General Conference Daily Bulletin, January 1, 1900.
The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.
Nqe lus dhau los no cim tseg lub sijhawm thaum “cov ntsiab cai ntawm Roman Catholic yuav raug coj los nyob hauv kev saib xyuas thiab kev tiv thaiv ntawm Lub Xeev,” uas tshwm sim thaum txoj cai hnub Sunday. Txoj cai hnub Sunday yog qhov kawg ntawm lub sijhawm cim uas tau pib rau lub Cuaj Hlis 11, 2001. Txoj Cai Patriot thaum pib, yog ib yam piv txwv txog txoj cai hnub Sunday thaum kawg. Ob qho xwm txheej uas raug coj los ua kom tsim tau tus duab ntawm tus tsiaj nyaum yog qhov los txog ntawm kev Puas Tsuaj thib peb, thiab tom qab ntawd yog Txoj Cai Patriot.
The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.
Kev tsim tsa daim duab ntawm tus tsiaj qus yog txoj kev sim siab uas peb txoj hmoo mus ib txhis yuav raug txiav txim rau ntawd, thiab nws los ua ntej txoj cai Hnub Caiv. Thaum txog txoj cai Hnub Caiv, peb lub sij hawm sim raws li Cov Neeg Ntseeg Hnub Xya yuav xaus, thiab yog nyob ntawd uas lub cim pom tau yuav raug muab nias rau thiab tus chij yuav raug tsa siab. Kev tsim tsa daim duab ntawm tus tsiaj qus tshwm sim ua ntej txoj cai Hnub Caiv, ua ntej kev muab cim pom tau, thiab ua ntej kev kaw ntawm lub sij hawm sim.
“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 meej rau kuv tias tus duab ntawm tus tsiaj nyaum yuav raug tsim tsa ua ntej lub sij hawm ntawm txoj kev sim siab kaw; rau qhov ntawd yuav yog qhov kev sim loj rau Vajtswv haiv neeg, uas los ntawm qhov ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim. Koj txoj hauj lwm yog ib qho kev ntxhov sib xyaw ntawm ntau yam uas tsis sib xws, uas tsuas muaj ob peb tug xwb thiaj yuav raug dag ntxias.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Hauv hauv Tshwmsim 13, zaj lus no raug nthuav tawm meej tseeb; [Tshwmsim 13:11–17, hais tseg].”
“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 qhov kev sim uas cov neeg ntawm Vajtswv yuav tsum ntsib ua ntej lawv raug muab khi ua cim. Txhua tus uas tau qhia tias lawv ncaj ncees rau Vajtswv los ntawm kev hwm Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav txais lub cim khi ntawm Vajtswv uas muaj sia. Cov uas tso tseg qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej los thiab lees txais hnub Xanpataus Hnub Caiv, yuav txais lub cim ntawm tsiaj qus” Manuscript Releases, volume 15, 15.
The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.
Lub sij hawm rau kev tsim tsa tus duab ntawm tsiaj qus ntawd tau raug sawv cev los ntawm xya caum xyoo ntawm Daniyee txoj kev raug ntes ua qhev. Daniyee xub dhau qhov kev sim ntawm kev hwm Vajtswv, los ntawm kev xaiv noj tsuas yog Vajtswv tej zaub mov xwb. Daniyee qhov kev sim thawj zaug yog kev sim txog kev noj haus. Daniyee qhov kev sim zaum ob yog kev sim uas pom tau ntawm qhov muag, uas tau tshwm sim thaum kawg ntawm ib lub sij hawm sim kaum hnub uas noj Vajtswv txoj kev noj haus, tsis yog noj Npanpiloo txoj kev noj haus. Kev vam meej ntawm txoj kev noj haus ntawd tau raug nthuav tawm nyob rau hauv Daniyee lub cev lub ntsej muag. Qhov kev sim zaum ob yog kev sim pom tau ntawm qhov muag. Qhov kev sim thawj yog kev sim txog kev noj haus. Daniyee tau nthuav tawm nws txoj kev ntseeg, thiab tau dhau qhov kev sim thawj, tiam sis hauv qhov kev sim zaum ob, Daniyee tsis tau pom ua ntej tias nws puas yuav tshwm los “rog dua thiab zoo nkauj dua” cov uas noj Npanpiloo txoj kev noj haus. Ib txwm muaj neeg coob tus uas saib zoo kawg nkaus, los sis lawv noj tej khoom qias neeg; thiab kuj muaj cov uas mob siab rau txoj kev hloov kho kev noj qab haus huv, los lawv saib zoo li kev tuag tab tom taug kev.
The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.
Kev xyaum Daniel txoj kev tswj nws tus kheej thiab txoj kev ntseeg hauv thawj qhov kev sim ntawd yog yam uas coj nws hla dhau qhov kev sim thib ob, txawm yog tias qhov tshwm sim ntawm lub sijhawm sim thib ob ntawd raug npog cia hauv “kev tsaus ntuj”. Cov Millerites uas tau noj phau ntawv me rau hnub tim 11 Lub Yim Hli, 1840, tom qab ntawd tau qhuas Vajtswv nyob hauv kev tshaj tawm txoj xov ntawm Midnight Cry thaum txoj xov ntawd yaws thoob lub tebchaws ib yam li dej nthwv loj. Qhov kev sim thib ob yog ib qho kev sim pom-kev, uas ua ntej los ntawm ib qho kev sim noj haus raws nraim thiab sab ntsuj plig, thiab tom qab ntawd mam ua raws los ntawm ib qho kev sim txheeb xyuas raws li yaj saub. Qhov kev sim thib ob yuav tsum muaj ib qho kev qhia pom tseeb ntawm txoj kev ntseeg uas twb tau lees paub lawm hauv thawj qhov kev sim.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.
Tam sim no yog lub hauv paus tseeb ntawm tej yam uas cia siab ntsoov, yog tej pov thawj tseeb ntawm tej yam uas tseem tsis tau pom. Vim yog los ntawm tam sim no cov txwj laus thiaj tau txais lus tim khawv zoo. Henplais 11:1, 2.
Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.
Daniyees tshooj ob yog ib qho kev sim uas pom tau nrog qhov muag; qhov ntawd tsuas yog ua tiav tau xwb yog tias txoj kev noj haus uas tau xaiv tseg hauv thawj qhov kev sim raug coj los siv tiag tiag rau hauv txoj kev sim ntawd.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Vim yog txoj kev tshwm sim no tseem khaws cia rau lub sijhawm uas raug teem tseg; tab sis thaum kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog zoo li nws ncua, cia li tos nws; rau qhov nws yeej yuav los txog tiag, nws yuav tsis qeeb. Saib seb, tus uas nws tus ntsuj plig raug tsa siab ntawd tsis ncaj ncees nyob hauv nws: tiam sis tus ncaj ncees yuav muaj txoj sia nyob los ntawm nws txoj kev ntseeg. Habakkuk 2:3, 4.
The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.
Qhov txiaj ntsig ntawm txoj kev sim siab zaum ob raug tso cia rau hauv qhov tsaus ntuj kom qhia tawm seb txoj kev ntseeg uas raug qhuab qhia hauv txoj kev sim thawj puas yog txoj kev ntseeg tseeb tiag.
“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. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Qhov kaj tshwj xeeb uas tau muab rau Yauhas thiab tau raug nthuav tawm hauv xya lub xob quaj ntawd yog ib qho kev piav qhia meej txog tej xwm txheej uas yuav tshwm sim nyob hauv qab txoj xov ntawm tus tim tswv thawj thiab tus tim tswv ob. Tsis yog yam uas zoo tshaj kom cov neeg paub tej no, vim lawv txoj kev ntseeg yuav tsum raug sim. Nyob hauv Vajtswv txoj kev txiav txim, tej qhov tseeb uas zoo kawg nkaus thiab tob tshaj yuav raug tshaj tawm. Txoj xov ntawm tus tim tswv thawj thiab tus tim tswv ob yuav tsum raug tshaj tawm, tiam sis yuav tsum tsis muaj ib qho kaj ntxiv raug qhib tshwm ua ntej cov xov no tau ua tiav lawv tes haujlwm tshwj xeeb.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.
Nws yog ib yam uas haum raws li Vajtswv txoj kev cai tias Daniyee tshooj ob raug tsim tsa rau saum ib daim duab, rau qhov nws sawv cev rau txoj kev sim siab txog tus tsiaj qus tus duab. Cov tub ntxhais kawm txog tej lus faj lem uas lees paub tias Cuaj Hlis 11, 2001 yog ib qho kev ua tiav ntawm tej lus faj lem, raws li lub cim, tau noj phau ntawv zais. Ces lawv raug coj rov qab mus rau tej kev qub ntawm Kev Ntseeg Adventism raws li tej kev ntawd tshwm nyob rau hauv daim ntawv qhia 1843 thiab 1850 ntawm cov pioneers. Tej kev qub ntawd tau txheeb qhia txog kev txav mus los ntawm tus tim tswv thawj, uas tom qab ntawd lawv raug coj kom to taub tias sawv cev rau kev txav mus los ntawm tus tim tswv peb. Txhua yam kev tshwm sim muaj nqis uas lawv raug coj kom to taub tau los muaj los ntawm txoj kev to taub txog txoj kev ua raws li lus faj lem uas lawv tau txais. Txoj kev ua raws li ntawd raug ua piv txwv los ntawm William Miller txoj kev ua raws li lus faj lem, uas raug lees paub thaum thawj zaj lus ntawm nws keeb kwm raug muab hwj chim rau hnub Yim Hli 11, 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Xyoo 1840 muaj dua ib qho kev ua tiav ntawm zaj lus faj lem uas tseem ceeb heev, ua rau muaj kev txaus siab dav plaws. Ob xyoos ua ntej ntawd, Josiah Litch, yog ib tug xibhwb loj uas tshaj tawm txog kev los zaum ob, tau luam tawm ib qho kev piav qhia txog Tshwm Sim 9, kwv yees ua ntej txog kev poob ntawm lub tebchaws Ottoman. Raws li nws cov kev suav, lub hwjchim no yuav raug rhuav tshem... rau hnub tim 11 lub Yim Hli, 1840, thaum lub hwjchim Ottoman hauv Constantinople yuav raug cia siab tias yuav tawg tas. Thiab qhov no, kuv ntseeg, yuav pom tias yeej yog li ntawd tiag.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Thaum txog rau lub sij hawm uas tau raug teev tseg lawm, Qaib Cov Txwv, los ntawm nws cov tub sawv cev, tau txais kev tiv thaiv ntawm cov hwj chim koom tes ntawm cov teb chaws Europe, thiab yog li ntawd tau muab nws tus kheej tso rau hauv qab txoj kev tswj hwm ntawm cov teb chaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus faj lem tau hais tseg. Thaum qhov no raug paub lawm, coob leej coob tus tau ntseeg txog qhov raug tseeb ntawm tej hauv paus ntsiab lus ntawm kev txhais lus faj lem uas Miller thiab nws cov phoojywg tau txais yuav, thiab ib qho kev txhawb zog loj kawg nkaus tau raug pub rau txoj kev txav ntawm kev los zaum ob. Cov neeg muaj kev kawm thiab muaj meej mom tau koom nrog Miller, tsis hais hauv kev tshaj tawm los sis hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 txoj hauj lwm ntawd tau nthuav dav sai heev.” The Great Controversy, 334, 335.
When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.
Thaum tibneeg lees txais lub Cuaj Hlis 11, 2001, ua qhov kev ua tiav ntawm txojkev faj lem, lawv kuj tau “ntseeg ruaj nrees txog qhov raug ntawm tej ntsiab cai ntawm kev txhais txojkev faj lem uas” Future for America tau txais yuav. Tus tim tswv tau nqes los nrog phau ntawv zais, thiab tau txib cov uas yuav noj kom noj. Lub laj thawj raws txojkev faj lem uas muaj nyob hauv phau ntawv me ntawm keeb kwm Millerite, thiab phau ntawv zais ntawm peb keeb kwm tam sim no, yog yam uas yuav tsum muaj thiaj li taug dhau tau txojkev sim siab ntawm kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus kom nyab xeeb. Tiamsis tom qab noj lawm, lossis tom qab muab txoj kev qhia txhais yaj saub ntawd los xyaw rau hauv yus tus kheej lawm, tus kawm yuav tsum tom qab ntawd nthuav tawm ib qho kev pom tseeb uas yog kev lees paub txog yam uas nws tau noj ua ntej lawm. Txoj haujlwm ntawm txojkev ntseeg ntawd yuav tsum raug nthuav tawm los ntawm ib txojkev sim siab uas raug taug dhau nrog ib qhov xaus uas yog “tsaus ntuj”.
The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.
Cov kev cai cev lus faj lem ntawm William Miller nyob hauv keeb kwm ntawm thawj tug tim tswv, ua ke nrog cov yuam sij cev lus faj lem uas tau raug tsa ruaj nyob hauv keeb kwm ntawm tus tim tswv thib peb, pub rau cov tub kawm cev lus faj lem kom pom tias txhua tus ntawm peb tug tim tswv hauv Tshwmsim kaum plaub tau coj ib zaj lus nyob hauv ib phau ntawv me tuaj nrog lawv, uas yuav tsum raug noj. Txoj kev uas lawv tau xaiv los noj ntawd pub rau cov tub kawm ntawd mam li pom tias thaum tus tim tswv hauv Tshwmsim kaum yim nqis los thaum lub Cuaj Hlis 11, 2001, nws muaj ib phau ntawv uas yuav tsum raug noj nyob hauv nws txhais tes, txawm yog tsis tau hais ncaj qha txog nws hauv tshooj kaum yim los xij.
The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.
Tus tim tswv muaj ib phau ntawv zais hauv nws txhais tes. Qhov kev txawj xav raws li yaj saub ntawd yog yam Daniyees sawv cev thaum nws xaiv tsis kam txais zaub mov Npanpiloo. Qhov kev txawj xav raws li yaj saub ntawd yog yam uas tsim nyog yuav tsum muaj thiaj pom tau txoj kev tsim tsa daim duab ntawm tsiaj qus, rau qhov txawm peb twb raug qhia lawm tias muaj tej “movements” thiab tej “events” uas yuav raug coj los ua kom muaj daim duab ntawm tsiaj qus, los peb kuj twb raug qhia lawm tias qhov kev txav mus rau txoj cai Hnub Caiv tab tom mus hauv “darkness.” Peb yuav tsum muaj tsom iav pom kev hmo ntuj ntawm sab ntsuj plig thiaj li muaj peev xwm pom tau lawv tej kev txav hauv qhov tsaus ntuj, rau qhov nws yog txoj kev tsim tsa daim duab, tiam sis nws raug tsim tsa hauv “darkness”. Nws tsuas yog yuav raug lees paub los ntawm cov cai yaj saub uas tus kawm txog yaj saub tau lees txais thaum nws lees paub Cuaj Hlis 11, 2001, tias yog qhov ua tiav ntawm kev los txog ntawm txoj Kev Puas Tsuaj thib peb.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Vajtswv tau nthuav qhia yam uas yuav tshwm sim nyob rau hnub kawg, kom Nws haiv neeg thiaj npaj txhij sawv ruaj tiv taus cua daj cua dub ntawm kev tawm tsam thiab txoj kev chim loj. Cov uas twb tau raug ceeb toom txog tej xwm txheej uas nyob ntawm lawv xub ntiag lawm tsis txhob zaum twjywm tos ntsoov cua daj cua dub uas yuav los, nplij lawv tus kheej hais tias tus Tswv yuav tiv thaiv Nws cov uas ncaj ncees rau hnub kev txom nyem. Peb yuav tsum zoo li cov neeg uas tab tom tos lawv tus Tswv, tsis yog nyob hauv kev cia siab uas tsis ua dabtsi, tiam sis nyob hauv txoj hauj lwm uas kub siab lug, nrog txoj kev ntseeg uas tsis txawj ua siab ob. Nim no tsis yog lub sijhawm uas cia peb lub siab lub ntsws raug nqus mus rau tej yam tseem ceeb me me. Thaum tibneeg tseem tsaug zog, Xatas tab tom ua haujlwm nquag npaj txhua yam kom tus Tswv haiv neeg tsis tau txais kev khuv leej los sis kev ncaj ncees. Txoj kev txav mus los ntawm hnub Sunday nim no tab tom ua nws txoj hauj lwm hauv qhov tsaus ntuj. Cov thawj coj tab tom zais qhov teeb meem tseeb tiag, thiab coob tus uas koom nrog txoj kev txav no lawv tus kheej tseem tsis pom tias tus dej ntws hauv qab tab tom coj mus qhov twg. Nws tej lus tshaj tawm yog mos muag thiab zoo li Khetos txoj kev ntseeg, tiamsis thaum nws pib hais lus nws yuav qhia tawm tus ntsuj plig ntawm tus zaj. Nws yog peb tes dej num uas yuav ua txhua yam raws li peb muaj peev xwm kom thim tau txoj kev phom sij uas raug hem tseg no. Peb yuav tsum mob siab tshem txoj kev ntxub ntxaug los ntawm kev muab peb tus kheej tso rau hauv qhov pom tsim nyog ntawm cov neeg. Peb yuav tsum nthuav qhov lus nug tseeb tiag uas yog qhov teeb meem tawm los rau lawv xub ntiag, yog li ntawd tsa tau txoj kev tawm tsam uas muaj hwjchim tshaj plaws tawm tsam tej kev ntsuas uas txwv txoj kev ywj pheej ntawm lub siab dawb paug. Peb yuav tsum tshawb nrhiav Vajlugkub thiab muaj peev xwm muab tau qhov laj thawj rau peb txoj kev ntseeg. Tus yaj saub hais tias: ‘Cov neeg phem yuav ua phem ntxiv mus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub.’ Testimonies, volume 5, 452.”
Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”
Daniyees sawv cev rau cov “neeg txawj ntse” uas muaj peev xwm pom qhov kev txav mus los rau txoj cai Hnub Caiv, txawm yog tias qhov no tab tom muaj nyob hauv “kev tsaus ntuj.” Nws ua tau li ntawd, vim nws tau dhau qhov kev sim txog kev noj haus, ua ntej qhov kev sim uas pom tau los ntawm qhov muag. Qhov kev sim uas pom tau los ntawm qhov muag hais txog kev tsim tsa tus duab ntawm tus tsiaj nyaum yuav muaj nyob hauv “kev tsaus ntuj.”
We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.
Peb yuav pib peb txoj kev xav txog Daniel tshooj ob raws li tus tim tswv thib ob txoj xov nyob rau hauv zaj lus tom ntej.
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.
Kuv yuav coj cov dig muag taug txoj kev uas lawv tsis tau paub; kuv yuav coj lawv mus raws tej kab ke uas lawv tsis tau pom dua: kuv yuav ua kom txoj kev tsaus ntuj ci pom kev nyob ntawm lawv xub ntiag, thiab ua kom tej yam nkhaus tig ncaj. Tej no kuv yuav ua rau lawv, thiab kuv yuav tsis tso lawv tseg. Yaxayas 42:16.