A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Ib lo lus los yog ib kab lus uas raug rov hais ob zaug nyob hauv lo lus tshoov siab yog ib lub cim ntawm tus tim tswv thib ob txoj xov.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Thiab nyob rau xyoo ob ntawm vaj Npanpiloo Nebukhanexas txoj kev kav, Nebukhanexas ua npau suav ntau yam npau suav, uas ua rau nws tus ntsuj plig ntxhov siab, thiab nws pw tsis tsaug zog lawm. Ces vajntxwv txib kom hu cov neeg txawj ua khawv koob, cov neeg saib hnub qub, cov neeg ua yees siv, thiab cov neeg Khedees, kom lawv qhia vajntxwv txog nws cov npau suav. Lawv thiaj tuaj thiab sawv ntawm vajntxwv xub ntiag. Thiab vajntxwv hais rau lawv tias, Kuv tau ua ib zaj npau suav, thiab kuv tus ntsuj plig ntxhov siab xav paub zaj npau suav ntawd. Daniyee 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Hauv qhov “tsaus ntuj” ntawm hmo ntuj, Nebukhanetsas ua npau suav pom ib tug pej thuam, tiam sis nws tsis muaj peev xwm rov nco tau zaj npau suav ntawd. Hauv ib zaj npau suav ntawm hmo ntuj, nws ua npau suav pom ib tug pej thuam, tiam sis zaj npau suav hais txog tus pej thuam ntawd tsaus nti rau nws txoj kev nkag siab ib yam li hmo ntuj uas nws tau ua npau suav ntawd.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Ces cov Khauldees thiaj hais rau vajntxwv ua lus Xilees tias, Au vajntxwv, thov kom koj muaj txojsia nyob mus ib txhis: thov qhia zaj npau suav rau koj cov tub qhe, ces peb yuav qhia qhov txhais rau. Vajntxwv teb thiab hais rau cov Khauldees tias, Lo lus ntawd twb ploj ntawm kuv lawm: yog nej tsis qhia rau kuv paub zaj npau suav ntawd, nrog rau qhov txhais ntawm zaj ntawd, nej yuav raug txiav ua tej daim, thiab nej tej tsev yuav raug muab ua chaw pov quav. Tiamsis yog nej qhia tau zaj npau suav ntawd, thiab qhov txhais ntawm zaj ntawd, nej yuav tau txais ntawm kuv tej khoom plig, thiab tej txiaj ntsim, thiab koob meej loj: yog li ntawd, cia li qhia zaj npau suav ntawd rau kuv, thiab qhov txhais ntawm zaj ntawd. Daniel 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Qhov kev sim ntawm Npanpiloo tus vajntxwv Nebuchadnezzar txoj kev npau suav txog tus mlom yog ib qho kev sim uas raug npaj tseg los txheeb xyuas tias leejtwg thiaj muaj peevxwm muab tau ib lo lus faj lem piav qhia kom raug txog tus mlom uas raug npog rau hauv qhov tsaus ntuj, nrog rau kev txhais cov ntsiab lus hauv txoj kev npau suav ntawd. Txoj xov ntawm tus timtswv thib ob uas tau koom nrog Txoj Xov Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite, twb raug ua qauv qhia ua ntej los ntawm Eliyas ntawm kev sib tw saum Roob Khamel. Qhov ntawd thiab, yog ib qho kev sim uas yuav qhia tawm, tsis yog xwb tias leejtwg yog Vajtswv tseeb, tiamsis kuj yog tias leejtwg yog tus yaj saub tseeb thiab. William Miller, uas Sister White tau hais ncaj qha tias raug ua qauv qhia los ntawm Eliyas, sawv cev rau Eliyas saum Roob Khamel. Los tseem tsis yog William Miller tus kheej uas raug sawv cev ntau npaum li cov cai ntawm kev txhais lus faj lem uas nws tau raug coj los nkag siab. Saum Roob Khamel, cov yaj saub ntawm tus vajtswv txivneej Npa-as thiab cov yaj saub ntawm tus vajtswv pojniam Ashtaroth tau raug qhia meej tias yog cov yaj saub cuav. Hauv keeb kwm ntawm cov Millerites, cov koom txoos Protestant tau raug qhia meej tias yog cov yaj saub cuav raws li tus qauv qhia ntawm Roob Khamel.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Thaum cov koom txoos Protestant tau qhia meej tias lawv tsis lees txais William Miller cov cai tswj kev txhais tej lus faj lem, lawv thiaj los ua cov ntxhais ntawm Loos. Hauv kev yaj saub, ib tug ntxhais yog ib daim duab ntawm nws niam. Qhov kev sim siab uas cov Protestant swb nyob hauv keeb kwm Millerite yog qhov kev sim siab uas txheeb xyuas thiab tsim tau ib daim duab (ntxhais) ntawm tus tsiaj nyaum. Nyob ntawd tus kub ntawm Protestantism tseeb tau raug qhia tawm los tawm tsam tus kub ntawm Protestantism uas twb thim Vajtswv lawm. Nebuchadnezzar tab tom thov kom muab kev txhais, thiab thaum nws ua li ntawd, nws kuj raug Vajtswv txoj kev pov hwm coj los koom tes hauv kev tsim kom muaj kev qhia tawm meej ntawm ob leeg cov yaj saub cuav thiab cov yaj saub tseeb.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Lawv rov teb hais tias, Cia tus vajntxwv qhia zaj npau suav rau nws cov tub qhe, ces peb yuav qhia nws lub ntsiab txhais. Tus vajntxwv teb hais tias, Kuv paub tseeb tias nej xav nrhiav sijhawm, vim nej pom tias lo lus ntawd twb ploj ntawm kuv lawm. Tiamsis yog nej tsis qhia zaj npau suav rau kuv, ces tsuas muaj ib lo lus txiav txim rau nej xwb; rau qhov nej twb npaj tej lus dag thiab tej lus qias los hais ua ntej kuv, mus txog thaum lub sijhawm hloov lawm; yog li ntawd, nej cia li qhia zaj npau suav rau kuv, ces kuv yuav paub tias nej muaj cuab kav qhia tau nws lub ntsiab txhais. Daniel 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Thaum kawg ntawm tej lub sij hawm uas raug sim siab, qhov kev sib txawv uas tau raug qhia tawm rau saum Roob Khaumee, thiab rau hnub tim 22 Lub Kaum Hli, 1844, kuj tau raug ua kom pom nyob hauv Daniel tshooj ob. Hauv peb zaj sawv cev yaj saub ntawm Roob Khaumee, keeb kwm Millerite, thiab Nebukhanexas txoj kev npau suav txog tus pej thuam, qhov uas raug hais kom tseem ceeb yog kev txhais yaj saub kom raug raws li Eliyas, Miller, thiab Daniel sawv cev. Kev txhais txoj kev npau suav ntawd yog txoj xov uas raug qhib lub foob nyob hauv keeb kwm uas muaj ob pab yaj saub raug qhia tawm.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Cov Khauladees teb rau vajntxwv, thiab hais tias, Tsis muaj ib tug neeg nyob saum npoo ntiajteb uas muaj peev xwm qhia tau yam uas vajntxwv nug; yog li ntawd tsis muaj ib tug vajntxwv, tus tswv, los yog tus thawjcoj twg uas tau nug tej yam zoo li ntawd ntawm ib tug kws ua khawv koob, los yog ib tug kws saib hnubqub, los yog ib tug Khauladees. Thiab yam uas vajntxwv thov ntawd yog ib yam uas tsis tshua muaj neeg ua tau, thiab tsis muaj lwm tus twg uas yuav qhia tau rau vajntxwv pom, tsuas yog cov vajtswv xwb, uas lawv qhov chaw nyob tsis nrog cev nqaij daim tawv. Vim li no vajntxwv thiaj npau taws heev thiab chim hnyo kawg nkaus, thiab tau txib kom muab txhua tus neeg txawj ntse hauv Npanpiloo tua pov tseg. Daniyee 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Ntawm Roob Khamel, Eliyas tau tsa ib qho kev sim, thiab qhov kev sim uas nws tau tsa ntawd tsis yog tsuas yog kom qhia tawm tias leejtwg yog Vajtswv tseeb xwb, tiam sis kuj yog kom qhia tawm tias leejtwg yog tus yaj saub tseeb thiab. Hauv Daniyees tshooj ob, cov Khaltees yog cov uas txheeb xyuas qhov kev sim uas tau qhia tawm qhov sib txawv ntawm qhov tseeb thiab qhov cuav. Lawv piav hais tias kev txhais uas Nenpukhanexas tab tom nrhiav ntawd tsuas yog Vajtswv thiaj qhia tau xwb, tsis yog tibneeg. Lawv kuj yws tias txoj kev sib raug zoo ntawm Nenpukhanexas thiab nws cov neeg txawj ntse sab kev cai dab qhuas yog ib txoj kev sib raug zoo uas tsis raug, thaum lawv hais tias “yam uas vajntxwv nug ntawd yog ib yam tsis tshua muaj.” Lawv xav kom vajntxwv, uas sawv cev rau Lub Xeev, txhob nkag los hauv thaj tsam kev cai dab qhuas uas lawv tau raug nkag siab tias lawv yog cov muaj cai kav. Lawv tsis tawm tsam cov hauv paus ntsiab lus ntawm kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev; lawv tab tom tawm tsam tias Nenpukhanexas, uas sawv cev rau Lub Xeev, tab tom thov kom nws yog tus tswj hwm pawg ntseeg. Lawv yuav txaus siab rau ib txoj kev sib raug zoo ntawm pawg ntseeg thiab lub xeev, yog hais tias cov thawj coj kev cai dab qhuas kav lub xeev. Qhov kev sim ntawm daim duab ntawm tus tsiaj qus yog qhov chaw uas peb txiav txim peb txoj hmoo mus ib txhis—ib yam li Nenpukhanexas zaj npau suav txog daim duab—yog ib qho kev sim txiav txim txoj sia los yog txoj kev tuag.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Thiab txoj cai txiav txim thiaj raug tshaj tawm kom muab cov neeg txawj ntse tua pov tseg; thiab lawv nrhiav Daniyee thiab nws cov phoojywg kom muab tua thiab. Ces Daniyee thiaj teb rau Ali‑auj, tus thawj tub rog saib xyuas vajntxwv, uas tau tawm mus tua cov neeg txawj ntse hauv Npanpiloo, nrog kev sab laj thiab kev txawj ntse: Nws teb thiab hais rau Ali‑auj, tus vajntxwv tus thawj tub rog tias, Vim li cas txoj cai txiav txim no thiaj kub ntxhov ua luaj ntawm vajntxwv? Ces Ali‑auj thiaj qhia zaj xwm ntawd rau Daniyee. Daniyee 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Thaum Daniyee raug pom kev txog kev to taub cov xwm txheej ntawm txoj sia thiab txoj kev tuag uas nyob hauv zaj npau suav hais txog tus pej thuam uas tseem tsis tau paub ntawd, nws tab tom sawv cev rau qhov kev pom kev ntawm ib puas plaub caug plaub txhiab leej kom paub tseeb tias lawv tab tom nyob hauv keeb kwm ntawm qhov kev sim zaum ob, uas yog qhov pom tau, hauv txheej txheem kev sim peb theem. Tiamsis Daniyee tsis yog tsuas yog sawv cev rau cov uas tau xaiv noj cov zaub mov uas raug, thiab vim li ntawd thiaj dhau qhov kev sim thawj xwb, tiam sis nws kuj sawv cev rau tus sawv cev tibneeg uas Vajtswv tau pub kev pom tshwjxeeb rau hauv zaj lus faj lem hauv Phau Vajlugkub.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Hos rau plaub tug menyuam no, Vajtswv pub rau lawv muaj kev paub thiab txuj ci hauv txhua yam kev kawm thiab kev txawj ntse; thiab Daniyee muaj kev to taub txog txhua yam yog toog pom thiab npau suav. Daniyee 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Txawm yog plaub tug Henplais uas ncaj ncees ntawd txhua tus dhau qhov kev sim txog kev noj haus, Daniel thiaj raug xaiv los ua tus tub txib nqa kev ua yog toog pom thiab kev npau suav. Daniel sawv cev rau tus tub txib yav tom ntej raws li Eliyas, Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej, Yauhas tus Qhia Tshwm, William Miller, thiab Future for America sawv cev. Tus tub txib yav tom ntej yeej tsis raug cais tawm ntawm txoj kev sim yaj saub li.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Nyob rau lub sijhawm ntawm Khetos, cov uas tsis kam lees Yauhas tej lus tim khawv, tsis tau txais txiaj ntsig los ntawm Yexus. Hauv keeb kwm Millerite, cov uas tsis kam lees thawj zaj lus (uas sawv cev los ntawm William Miller), tsis tau txais txiaj ntsig los ntawm zaj lus thib ob. Hauv ob zaj keeb kwm no, cov neeg ncaj ncees tsis pom tias txoj kev sim ntawd tab tom coj mus rau qhov twg. Cov thwjtim tsis kam pom tus ntoo khaublig, txawm yog lawv twb raug qhia meej tias qhov ntawd yuav tsum tshwm sim. Cov Millerites tsis pom tau qhov kev poob siab loj. Daniyee, thaum Ali-ok qhia rau nws txog qhov xwm txheej ciaj sia thiab tuag uas txuas nrog Npanpiloo vaj Npexukhanesas zaj npau suav txog tus mlom, tsis paub tias cov ntsiab lus ntawm zaj npau suav yog dab tsi lossis qhov kev sim txog tus mlom ntawd tab tom coj mus rau qhov twg. Txhua yam uas nws paub xwb yog tias nws yog ib qho xwm txheej ntawm txoj sia thiab txoj kev tuag. Yog li ntawd, Daniyee thiaj xav tau sijhawm kom nkag siab qhov kev txhais ntawd.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Ces Daniyee thiaj mus cuag vajntxwv, thiab thov kom vajntxwv pub sijhawm rau nws, xwv kom nws thiaj yuav qhia tau txoj kev txhais ntawd rau vajntxwv. Daniyee 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Daniyee tau qhia nws txoj kev ntseeg hauv txoj kev noj haus (txoj kev ua) uas nws tau txiav txim siab yuav noj hauv thawj zaug kev sim. Yog li ntawd nws thiaj raug pub sijhawm, ib yam li cov thwjtim thaum lub sijhawm Khetos. Lub sijhawm uas raug pub rau cov thwjtim yog ncua sijhawm ntawm Khetos txoj kev tuag, kev faus, kev sawv hauv qhov tuag rov los, thiab nws thawj zaug kev nce mus saum ntuj, ua ntej Nws ntsib cov thwjtim ntawm txoj kev mus rau Emmaus, thiab tom qab ntawd dua nyob hauv chav sab saud. Ces thaum kawg ntawm lub sijhawm ntawd Nws ua pa rau lawv, pub tus Vaj Ntsuj Plig Dawb Huv rau lawv.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Thaum Nws tau hais li no lawm, Nws tshuab pa rau lawv, thiab hais rau lawv tias, Nej cia li txais tus Vaj Ntsuj Plig Dawb Huv. Yauhas 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Exekees cev Vajtswv hais lus raws li Vajtswv qhia, ces cov pob txha tuag txawm sib sau los ua ke. Tom qab ntawd Exekees rov hais lus raws li Vajtswv qhia dua, thiab tus Vaj Ntsuj Plig Dawb Huv raug tshuab los rau saum cov cev uas nyuam qhuav tsim muaj, ces lawv txawm sawv ntsug ua ib pab tub rog muaj hwjchim loj. Thaum Khetos tshuab pa rau saum cov thwj tim, Nws qhib lawv txoj kev to taub.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Ces Nws qhib lawv lub siab kom nkag siab, xwv lawv thiaj to taub Vajluskub. Luka 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Tag nrho cov yaj saub puav leej tab tom hais txog hnub kawg ntawm lub ntiaj teb no, thiab Daniel kuj tsis yog ib qho kev zam. Lub sij hawm uas nws thov ntawd yog ib ncua sij hawm kom nws thiaj li tau txais kev kaj siab. Lub sij hawm uas cov Millerites tos ntawd, yog txij thawj zaug kev poob siab mus txog thaum lawv paub tias lawv nyob hauv lub sij hawm ncua raws li tej lus faj lem hauv Mathais tshooj nees nkaum tsib thiab Habakkuk tshooj ob. Keeb kwm ntawm lub sij hawm ncua hauv keeb kwm Millerite tau tiav nyob rau lub sij hawm ntawm tsab xov ntawm tus tim tswv thib ob. Daniel tshooj ob sawv cev rau tib zaj keeb kwm ntawd, yog li nws txoj kev thov ncua sij hawm raws li lus faj lem yeej sib haum nrog lub sij hawm ncua ntawm cov Millerites. Yog li ntawd, Daniel txoj kev thov ncua sij hawm thiab lub sij hawm ncua ntawm cov Millerites sawv cev rau lub sij hawm ncua ntawm ib puas plaub caug plaub txhiab leej, uas tau pib rau hnub tim 18 Lub Xya hli ntuj, 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Daniyee qhov kev thov kom tau sijhawm los nkag siab Nebukhanexas tus npau suav txog tus mlom ntawd raug sawv cev rau hauv Tshwmsim tshooj kaum ib ua peb hnub ib nrab uas ob tug tim khawv pw tuag hauv txoj kev. Hauv keeb kwm ntawm peb hnub ib nrab ntawm Tshwmsim tshooj kaum ib, uas yog peb hnub ib nrab uas ua cim sawv cev rau ib qho yaj saub tebchaws moj sab qhua, muaj ib lub suab quaj tawm. Lub suab neeg uas Tus Nplij Siab siv los tsa thiab coj cov pob txha qhuav uas tuag lawm kom ciaj sia yog raug sawv cev los ntawm Daniyee, uas tau txais kev tshwm sim yaj saub txog tus npau suav ntawd yog dabtsi thiab nws sawv cev rau dabtsi. Lub suab quaj hauv tebchaws moj sab qhua tau txais kev to taub yaj saub txog tej npau suav thiab tej yog toog, raws li Daniyee sawv cev. Lub suab ntawd tab tom quaj, yog li ntawd qhia meej tias nws tau txais zaj xov ntawm Kev Quaj Thaum Ib Tag Hmo, thiab txoj kev quaj ntawd raug muab rau thaum ib tag hmo, uas sawv cev rau qhov tsaus ntuj.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Hauv qhov tsaus ntuj tob tshaj plaws thaum ib tag hmo, lub suab (Daniel) tau txais kev nkag siab txog ib zaj lus uas tau muab npog cia hauv qhov tsaus ntuj. Lo lus txib uas muab rau lub suab (Ezekiel), yog kom cev lus faj lem rau cov pob txha qhuav uas tuag lawm. Thaum nws ua li ntawd, tus Nplij Siab raug tshuab los rau saum cov neeg tuag hauv txoj kev, thiab lawv “rov ciaj sia.” Tiamsis txoj kev rov ciaj sia ntawd tsuas ua tiav tau los ntawm kev thov Vajtswv xwb. Kev thov Vajtswv yog ib lub cim qhia kev hauv keeb kwm ntawm txoj kev rov ciaj sia ntawm cov pob txha qhuav uas tuag lawm thiab raug tua pw hauv txoj kev. Daniel cev faj lem sawv cev rau lub cim qhia kev ntawd, ncaj nraim ntawm qhov chaw tsim nyog uas lub cim qhia kev ntawd raug txheeb qhia.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Kev rov txhawb kom muaj kev hwm Vajtswv tiag tiag nyob hauv peb yog qhov loj tshaj plaws thiab kub ntxhov tshaj plaws ntawm tag nrho peb tej kev xav tau. Kev nrhiav qhov no yuav tsum yog peb tes haujlwm thawj zaug. Yuav tsum muaj kev siv zog tiag tiag kom tau txais tus Tswv txoj koob hmoov, tsis yog vim Vajtswv tsis kam pub Nws txoj koob hmoov rau peb, tiam sis vim peb tseem tsis tau npaj txhij los txais nws. Peb Leej Txiv saum ntuj muaj siab pub Nws tus Vaj Ntsuj Plig Dawb Huv rau cov uas thov Nws ntau dua li niam txiv hauv ntiajteb muaj siab pub tej txiaj ntsim zoo rau lawv tej menyuam. Tiamsis nws yog peb tes haujlwm, los ntawm kev lees txim, kev txo hwjchim, kev hloov siab lees txim, thiab kev thov Vajtswv kub siab lug, kom ua tiav tej xwm txheej uas Vajtswv tau cog lus tias raws li ntawd Nws yuav pub Nws txoj koob hmoov rau peb. Kev rov txhawb siab tsuas yog tsim nyog yuav cia siab tau thaum teb rau kev thov Vajtswv xwb. Thaum cov neeg tseem txom nyem kawg li txog Vajtswv tus Vaj Ntsuj Plig Dawb Huv, lawv yuav tsis muaj peev xwm txaus siab rau kev tshaj tawm Txojlus; tiam sis thaum Vaj Ntsuj Plig lub hwjchim kov lawv lub siab, ces tej lus qhuab qhia uas muab tawm yuav tsis yog tsis muaj qab hau. Raug coj raws li Vajtswv Txojlus tej lus qhuab qhia, nrog rau kev tshwm sim ntawm Nws tus Ntsuj Plig, hauv kev siv txoj kev txiav txim uas ruaj khov thiab raug, cov uas tuaj koom peb tej rooj sib txoos yuav tau ib qho kev paub uas muaj nqis heev, thiab thaum rov qab mus tsev, lawv yuav npaj txhij los siv ib qho kev cuam tshuam uas muaj txiaj ntsig zoo thiab huv si.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Cov neeg nqa tus chij qub yeej paub tias kev plam nrog Vajtswv hauv txoj kev thov Vajtswv yog li cas, thiab paub qhov kev xyiv fab ntawm kev nchuav los ntawm Nws tus Ntsuj Plig. Tiamsis cov no tab tom dhau ntawm lub tshav haujlwm mus lawm; thiab leejtwg yog cov tab tom sawv los los puv lawv tej chaw? Nws zoo li cas nrog tiam neeg tab tom sawv los? Lawv puas tau tig siab los cuag Vajtswv? Peb puas tab tom tsim dheev rau txoj haujlwm uas tab tom muaj nyob hauv lub tuam tsev dawb huv saum ntuj ceeb tsheej, los yog peb puas tseem tab tom tos ib lub hwjchim yuam kom poob los rau saum pawg ntseeg ua ntej peb mam sawv tsees? Peb puas cia siab yuav pom tag nrho pawg ntseeg rov muaj txojsia dua tshiab? Lub sijhawm ntawd yuav tsis los ib txhis li.”
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Muaj qee leej nyob hauv pawg ntseeg uas tseem tsis tau hloov siab los ntseeg tiag, thiab uas yuav tsis koom rau hauv txoj kev thov ntuj uas mob siab kawg thiab muaj hwjchim kov yeej. Peb yuav tsum nkag mus ua tes haujlwm no ib leeg zuj zus. Peb yuav tsum thov ntuj ntau dua, thiab hais lus tsawg dua. Kev txhaum phem muaj coob zuj zus, thiab cov neeg yuav tsum raug qhuab qhia kom tsis txhob txaus siab rau ib daim duab ntawm kev hwm Vajtswv uas tsis muaj tus ntsuj plig thiab lub hwjchim. Yog peb rau siab tshawb peb tus kheej lub siab, muab peb tej kev txhaum pov tseg, thiab kho peb tej cwj pwm phem, ces peb tej ntsuj plig yuav tsis raug tsa mus rau yam tsis muaj nqes; peb yuav tsis ntseeg peb tus kheej, vim peb yuav muaj kev paub ruaj khov nyob mus li tias peb txoj kev txaus txhij yog los ntawm Vajtswv los.” Selected Messages, phau 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Raws li txoj kev ntseeg hauv txoj kev noj haus uas Daniyee tau xaiv noj, nws thiaj raug coj los rau hauv ib txoj txheej txheem sim uas pom tau ntawm qhov muag, uas yuav tsum kom nws siv txoj hau kev uas nws txoj kev noj haus sawv cev rau, kom xub cog lus tias nws tus Vajtswv yuav qhia kom paub thiab txhais zaj npau suav, thiab tom qab ntawd mam ua tiav txoj kev nthuav zaj npau suav ntawd rau vaj ntxwv. Nws muaj txoj kev noj haus raug, lossis txoj hau kev raug, thiab tom qab ntawd nws yuav tsum ua kom nws txoj kev ntseeg tshwm sim pom tau ntawm qhov muag los ntawm kev nthuav tawm cov lus ntawm Nenpukhanexas zaj npau suav txog tus mlom uas nyob hauv “kev tsaus ntuj” kiag li. Nws txoj kev ua tom ntej yog qhov uas ua rau nws txoj kev ntseeg tshwm sim pom tau ntawm qhov muag, rau qhov nws thiaj siv tus qauv txheej txheem saum ntuj los rau Vajtswv haiv neeg thaum lawv pom lawv tus kheej nyob hauv kev tsaus ntuj.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Qhov tsaus ntuj ntawm tus phem npog cov uas tsis quav ntsej thov Vajtswv. Tej kev ntxias ntxhi ntawm tus yeeb ncuab rub lawv mus ua txhaum; thiab txhua yam no yog vim lawv tsis siv cov cai tshwj xeeb uas Vajtswv tau pub rau lawv hauv txoj kev teem tseg saum ntuj ceeb tsheej ntawm kev thov Vajtswv. Vim li cas cov tub thiab cov ntxhais ntawm Vajtswv ho yuav tsis kam thov Vajtswv, thaum kev thov Vajtswv yog tus yuam sij nyob hauv tes ntawm txoj kev ntseeg qhib tau lub tsev khaws nyiaj ntawm ntuj ceeb tsheej, qhov chaw uas khaws cia tej peev txheej tsis muaj ciam ntawm Tus Muaj Hwjchim Loj Kawg Nkaus? Yog tsis muaj kev thov Vajtswv tsis tseg thiab kev zov faj rau siab ntso, peb nyob hauv txoj kev phom sij yuav dhau los ua neeg tsis ceev faj thiab yuav txav deb ntawm txoj kev ncaj. Tus yeeb ncuab pheej nrhiav tas li los thaiv txoj kev mus cuag lub zwm txwv ntawm txoj kev hlub tshua, kom peb thiaj tsis tau los ntawm kev thov khawv khawv thiab txoj kev ntseeg txais tau txoj kev tshav ntuj thiab hwjchim los tawm tsam kev ntxias.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Nrog rau qhov tsaus nti ntawm cov ntsiab lus hauv Nebuchadnezzar txoj npau suav hmo ntuj, Daniel nrog nws peb tug kwvluag sib sau ua ke thiab thov Vajtswv.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Ces Daniyees thiaj mus rau nws tsev, thiab qhia zaj xwm ntawd rau Hananiyas, Misha‑ees, thiab Axaliyas, nws cov phooj ywg: kom lawv thov kev khuv leej ntawm Vajtswv saum ntuj ceeb tsheej txog qhov tsis pub leejtwg paub no; kom Daniyees thiab nws cov phooj ywg txhob raug puam tsuaj nrog lwm tus neeg txawj ntse hauv Npanpiloo. Ces qhov tsis pub leejtwg paub ntawd thiaj raug nthuav tawm rau Daniyees hauv zaj yog toog hmo ntuj. Ces Daniyees qhuas Vajtswv saum ntuj ceeb tsheej. Daniyees teb thiab hais tias, Thov kom Vajtswv lub npe tau koob hmoov mus ib txhis thiab ib txhis li: rau qhov kev txawj ntse thiab hwj chim yog Nws tug: Thiab Nws hloov lub sijhawm thiab lub caij nyoog: Nws tshem vajntxwv tawm, thiab tsa vajntxwv los: Nws pub kev txawj ntse rau cov neeg txawj ntse, thiab kev paub rau cov uas paub qhov kev nkag siab: Nws nthuav tawm tej yam tob thiab tej yam tsis pub leejtwg paub: Nws paub yam uas nyob hauv qhov tsaus ntuj, thiab qhov kaj nyob nrog Nws. Kuv ua koj tsaug, thiab qhuas Koj, Au Vajtswv ntawm kuv cov yawg koob, tus uas tau pub kev txawj ntse thiab hwj chim rau kuv, thiab nim no tau qhia rau kuv paub yam uas peb tau thov ntawm Koj los lawm: rau qhov nim no Koj twb qhia rau peb paub vajntxwv zaj xwm lawm. Daniyees 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Tom qab ntawd Daniyee tau txais nqi zog los ntawm Tus uas “paub yam uas nyob hauv qhov tsaus ntuj.” Kev txav mus rau txoj cai Hnub Caiv yog tab tom mus ntxiv hauv qhov tsaus ntuj, thiab cov uas tau tshaj tawm tias lawv noj cov zaub mov saum ntuj ceeb tsheej kom tiav raug hu kom paub txog kev tsim tsa tus duab ntawm tus tsiaj nyaum uas npaj lub hauv paus kev cai dab qhuas thiab kev nom kev tswv rau kev yuam kom muaj lub cim ntawm txoj cai tswj hwm papacy.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Daniyee tshooj ob tsis yog tsuas yog qhia txog keeb kwm ntawm tus tim tswv thib ob hauv keeb kwm Millerite xwb, tiam sis ncaj qha dua nws tab tom piav txog keeb kwm ntawm tus tim tswv thib ob hauv txoj kev txav ntawm tus tim tswv thib peb. Hauv txoj kev sim ntawm Nenkhanexas tus npau suav txog tus pej thuam, kev sim txog tus tsiaj nyaum tus duab raug sawv cev nyob ntawd. Cov theem yaj saub uas Vajtswv haiv neeg tab tom tsim dheev los paub txog tej xwm txheej ntawm txoj sia thiab txoj kev tuag uas cuam tshuam nrog txoj cai Hnub Caiv Cuav uas tab tom los ze, raug qhia meej heev tshwj xeeb hauv cov phau Daniyee thiab Tshwmsim.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Daniyee, sawv cev rau tus tub txib ntawm keeb kwm uas cov lus ntawm txoj sia-los-yog-tuag ntawm zaj npau suav txog tus pej thuam raug tshaj tawm mus. Nws sawv ruaj khov saum txoj kev noj haus uas nws tau los nkag siab lawm, thiab los ntawm txoj kev ntseeg nws tshaj tawm tias Vajtswv muaj peev xwm ua kom paub zaj yog toog, tiam sis nws thov sijhawm. Lub sijhawm ntawd yog lub sijhawm ncua. Thaum xaus ntawm lub sijhawm ncua, nws tau txais kev paub txog yam uas nyob hauv Nebukhanexa zaj npau suav tsaus ntuj, tab sis tsis yog qhov ntawd xwb. Nws tsis yog tsuas tau txais kev nkag siab txog zaj npau suav ntawm tus pej thuam, uas ua piv txwv txog daim duab ntawm tus tsiaj qus thiab txoj kev sim uas txuas nrog nws, nws tseem tab tom qhuas Vajtswv thaum kawg ntawm lub sijhawm ncua vim Vajtswv “pub kev txawj ntse rau cov neeg txawj ntse, thiab pub kev paub rau cov uas paub kev nkag siab: Nws nthuav tawm tej yam tob thiab tej yam zais cia: nws paub yam uas nyob hauv qhov tsaus ntuj, thiab qhov kaj nyob nrog nws.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Daniyee nyob ntawm no tab tom tso nws txoj kev qhuas rau hauv lub ntsiab lus uas twb muaj ib qho “kev paub nce ntxiv,” vim tus uas qhia tseg hauv tshooj kaum ob tias cov “neeg txawj ntse” yuav to taub txog “kev paub nce ntxiv,” kuj tseem tab tom qhuas Vajtswv tias Nws tau pub “tswv yim” thiab “kev paub” rau cov “neeg txawj ntse.” Nws tab tom hais ncaj qha txog cov hluas nkauj txawj ntse, thiab tab tom txuas nws lub sijhawm nrog lub sijhawm ncua. Nws tab tom tso zaj piv txwv uas muaj nyob hauv tshooj ob ncaj qha rau hauv kev ua tiav zoo kawg nkaus ntawm lub sijhawm ncua ntawm Mathais nees nkaum tsib nyob hauv txoj haujlwm ntawm tus tim tswv thib peb. Qhov tseem ceeb tshaj no yog qhov tseeb tias phau Ntawv Qhia Tshwm qhia tias ua ntej kiag ntawm kev kaw kev sim siab, Yauhas raug hais kom txhob muab lo lus ntawm tej lus faj lem hauv cov phau Daniel thiab Qhia Tshwm kaw cia, vim ob phau ntawd yog tib phau ntawv.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Nws hais rau kuv tias, Tsis txhob kaw ruaj tej lus ntawm zaj lus faj lem hauv phau ntawv no; rau qhov lub sijhawm twb los ze lawm. Tus uas tsis ncaj ncees, cia nws tseem tsis ncaj ncees ntxiv mus: tus uas qias neeg, cia nws tseem qias neeg ntxiv mus: tus uas ncaj ncees, cia nws tseem ncaj ncees ntxiv mus: thiab tus uas dawb huv, cia nws tseem dawb huv ntxiv mus. Qhia Tshwm 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Lub sijhawm uas tej lus faj lem hauv Daniel thiab Phau Ntawv Qhia Tshwm yuav raug qhib lub cim yog nyob hauv lub sijhawm ncua raws li zaj lus piv txwv txog kaum tus nkauj xwb, thiab lub sijhawm ntawd raug sawv cev los ntawm Daniel qhov kev thov sijhawm. Nws qhov kev thov sijhawm tau raws los ntawm kev thov Vajtswv, uas yuav tsum muaj tshwm sim ua ntej qhov kev sawv rov los ntawm cov pob txha qhuav uas tuag lawm. Nyob hauv lub caij nyoog uas kev paub ntau zuj zus thiab kev to taub txog tus duab npau suav uas raug npog hauv qhov tsaus ntuj tau raug muab qhib tawm, Vajtswv kuj tau ua ib yam ntxiv rau Daniel. “Nws qhib tawm tej yam tob thiab zais cia.” Yam uas zais cia ntawm keeb kwm ntawm Midnigh Cry yog lo lus faj lem hauv Phau Ntawv Qhia Tshwm uas raug qhib lub cim nyob ua ntej lub sijhawm sim neej xaus. Yam “tob thiab zais cia” ntawd yog “qhov tseeb.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Qhov tseeb los ua tus yuam sij yaj saub uas raug qhib rau tus tub txib uas Daniyees sawv cev, uas pub kom pom tau keeb kwm zais ntawm “xya xob quaj.” Keeb kwm zais ntawd yog keeb kwm ntawm peb lub cim sij hawm. Lub thawj yog ib qho kev poob siab, thiab lub kawg yog ib qho kev poob siab, raws li tau muab piv txwv hauv keeb kwm Millerite. Lo lus Henplais uas txhais ua “qhov tseeb” ntawd, “Tus Kws Paub Lus Txawv Ceev” tau tsim nws los ntawm kev muab thawj tsab ntawv, tsab ntawv kaum peb, thiab tsab ntawv kawg ntawm tus ntawv niam ntawv Henplais los sib txuas ua ke. Yexus yog tus thawj thiab tus kawg, thiab Nws yog “qhov tseeb.” Tus qauv ntawm lo lus uas “Tus Kws Paub Lus Txawv Ceev” tau tsim ntawd qhia txog peb lub cim yaj saub ntawm sij hawm uas yog keeb kwm zais ntawm “xya xob quaj,” uas yuav tsum raug muab kaw ruaj kom txog thaum Daniyees thov “sij hawm” thiab mus thov Vajtswv.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Kev poob siab ntawm Lub Xya hli ntuj 18, 2020, yog thawj txoj kev cim, thiab nws qhia txog txoj kev poob siab uas txuas nrog txoj kev cim kawg ntawm peb txoj kev cim, uas yog txoj cai Hnub Caiv. Tsab ntawv nruab nrab, tsab ntawv thib kaum peb, yog ib lub cim ntawm kev ntxeev siab, thiab nws yog ib lub cim ntawm txoj kev cim nruab nrab ntawm keeb kwm zais ntawm xya lub xob quaj. Kev ntxeev siab raug sawv cev los ntawm cov nkauj xwb ruam thaum Lub Suab Quaj Ib Tag Hmo, rau qhov Lub Suab Quaj Ib Tag Hmo yog txoj kev cim nruab nrab ntawm keeb kwm peb kauj ruam ntawm Lub Xya hli ntuj 18, 2020, Lub Suab Quaj Ib Tag Hmo, thiab txoj cai Hnub Caiv uas tab tom yuav los sai. Thaum twg los txog ib tag hmo lawm, lub sij hawm txav mus rau hauv teev thib kaum peb, qhov chaw uas qhov kev tshwm sim pom tseeb ntawm cov nkauj xwb ruam raug qhia tawm los ntawm lawv txoj kev lees paub tias lawv tsis muaj cov roj kub.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Hauv qhov “roob moj sab qhua” ua cim ntawm “peb hnub ib nrab” hauv Tshwm Sim tshooj kaum ib, Vajtswv haiv neeg raug sawv cev tias nyob hauv zaj keeb kwm ua cim ntawm txoj kev foom tsis zoo ntawm “xya lub sij hawm.” Thaum xaus ntawm lub sij hawm ntawd lawm, lawv yuav tsum paub tias lawv twb raug muab tawg khiav mus, tias lawv tau ua txhaum, tias lawv tej yawg koob tau ua txhaum, tias lawv tau taug kev tawm tsam Vajtswv thiab tias Vajtswv tau taug kev tawm tsam lawv. Qhov kev paub ntawd yuav tsum coj lawv mus thov zaj lus thov ntawm Levis Kevcai nees nkaum rau. Qhov kev paub ntawd tias lawv yuav tsum thov zaj lus thov ntawm Levis Kevcai nees nkaum rau, raws li yaj saub txoj kev sib haum, phim nrog Daniyees zaj lus thov ntawm Daniyees tshooj ob, thiab raug ua piv txwv qhia los ntawm Daniyees zaj lus thov hauv tshooj cuaj. Qhov uas Daniyees tau thov zaj lus thov ntawm Levis Kevcai nees nkaum rau hauv tshooj cuaj yog vim nws tau paub tias nws nyob rau thaum kawg ntawm xya caum xyoo uas Yelemi cov lus faj lem hais txog Vajtswv haiv neeg txoj kev poob cev qhev.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Xya caum xyoo ntawd tib yam sawv cev rau keeb kwm ntawm kev kaw cim rau Vajtswv haiv neeg. Xya caum xyoo ntawd sawv cev rau kev ntxuav huv hauv Malakhi tshooj peb thiab Khetos ob zaug ntxuav lub tuam tsev. Lawv sawv cev rau keeb kwm ntawm kev sim ntawm daim duab ntawm tus tsiaj qus. Keeb kwm ntawd pib rau hnub tim Cuaj Hlis 11, 2001, thiab xaus rau txoj cai Hnub Caiv uas yuav los sai sai no. Thaum kawg ntawm lub sij hawm xya caum xyoo uas muaj lub ntsiab lus piv txwv ntawd, Daniyees nrhiav ib lub “sij hawm ncua” kom nws thiaj li thov tau Vajtswv. Nws tej lus thov tau teb thaum txoj kev zais kawg ntawm lus faj lem raug qhia rau nws. Qhov kev tshwm sim ntawd los txog thaum Vajtswv cov neeg Pov Thawj Protestants tiag tseem nyob hauv “roob moj sab qhua” lub sij hawm tawg khiav tom qab hnub tim Lub Xya Hli 18, 2020. Nyob rau lub sij hawm ntawd, “qhov tseeb” raug qhia rau “lub suab quaj hauv roob moj sab qhua”.
We will continue Daniel chapter two in the next article.
Peb yuav txuas ntxiv Daniyee tshooj ob hauv tsab xov xwm tom ntej.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Thiab tus Tswv txoj kev chim thiaj kub hnyiab tawm tsam thaj av no, kom coj txhua txoj kev foom phem uas tau sau tseg rau hauv phau ntawv no los rau saum nws: thiab tus Tswv tau muab lawv rhov tawm hauv lawv thaj av vim txoj kev chim, thiab vim txoj kev npau taws, thiab vim kev npau taws loj kawg, thiab tau ntiab lawv mus rau lwm thaj av, raws li niaj hnub no. Tej uas zais cia yog tus Tswv peb tus Vajtswv li; tiam sis tej uas tau tshwm tawm lawm yog rau peb thiab rau peb cov me nyuam mus ib txhis, xwv kom peb yuav ua raws li txhua lo lus ntawm txoj kevcai no. Kevcai 29:27–29.