Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Daniyee tshooj ob sawv cev rau tus tim tswv thib ob hauv Tshwm Sim tshooj kaum plaub. Yog li ntawd nws sawv cev rau qhov kev sim thib ob hauv peb qhov kev sim, uas raug nthuav tawm ua ib qho kev sim txog zaub mov noj, tom qab ntawd yog ib qho kev sim txog qhov muag pom, thiab xaus nrog ib qho kev sim litmus. Peb yam kev sim ntawd tag nrho, uas kuj yog tej theem cim qhia yav tom ntej, muaj nyob hauv tus tim tswv thawj txoj xov hauv Tshwm Sim tshooj kaum plaub. Ib yam li tus tim tswv thawj hauv Tshwm Sim tshooj kaum plaub, Daniyee tshooj ib kuj muaj txhua yam ntawm peb qhov kev sim ntawd.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Qhov kev sim siab thib ob, los sis tus tim tswv thib ob txoj xov, pib thaum kawg ntawm qhov kev sim siab thawj. Tshooj ob raws li tshooj ib. Qhov xaus ntawm qhov kev sim siab thib ob qhib qhov kev sim siab thib peb txuas tam sim ntawd. Lub sijhawm uas sawv cev los ntawm qhov kev sim siab thib ob ntawd tau raug ua cim los ntawm xya caum xyoo ntawm Daniel txoj kev poob cev qhev, uas pib nrog kev kov yeej Jehoiakim thiab xaus rau ntawm Cyrus txoj cai tshaj tawm. Thaum kawg ntawm xya caum xyoo ntawd tab tom los ze, Daniel tau paub los ntawm Vajtswv Txoj Lus yaj saub tias qhov kawg twb yuav los txog lawm.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Hauv thawj xyoo ntawm Dali‑au, uas yog Ahaxawelo tus tub, ntawm Medes caj ces, uas raug tsa ua vajntxwv kav cov neeg Kaldees lub nceeg vaj; hauv thawj xyoo ntawm nws txoj kev kav, kuv Daniyee thiaj to taub raws li tej phau ntawv txog cov xyoo suav, uas tus Tswv lo lus tau los rau tus yaj saub Yelemis, tias Nws yuav ua kom tiav xya caum xyoo hauv Yeluxalees tej kev puam tsuaj. Daniyee 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniyee tab tom sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg uas lees paub xya caum xyoo kev poob cev qhev lub ntsiab lus ua cim, thiab qhov kev lees paub ntawd tshwm sim tsis ntev ua ntej xya caum xyoo ua cim ntawd xaus. Vajtswv haiv neeg tau to taub kom raug txog xya caum xyoo kev poob cev qhev, tiam sis yam uas Daniyee tab tom sawv cev yog qhov kev nkag siab tias xya caum xyoo ntawd sawv cev rau lub sijhawm yaj saub txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Caiv. Rau Daniyee, cov xyoo ntawd xaus rau ntawm Kai‑xala txoj cai tshaj tawm, uas nyob rau hnub kawg sawv cev rau txoj cai Hnub Caiv hauv Tebchaws Meskas.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Tsis ntev ua ntej txoj cai Hnub Caiv, Vajtswv haiv neeg raug tsa kom tsim dheev paub txog txoj kev to taub yaj saub uas raug sawv cev los ntawm xya caum xyoo ua piv txwv. Cov xyoo ua piv txwv ntawd pib nrog Jehoiakim, uas sawv cev rau lub Cuaj Hlis 11, 2001, thaum uas, nrog rau kev tuaj txog ntawm Islam ntawm txoj Kev Puas Tsuaj thib peb, tus tim tswv muaj hwjchim loj hauv Tshwmsim kaum yim tau nqes los thiab tshaj tawm txog Npanpiloo txoj kev poob. Npanpiloo txoj kev poob sawv cev rau tus tim tswv thib ob txoj xov, thiab rau lub Cuaj Hlis 11, 2001, lub sijhawm sim thib ob tau pib rau cov uas tau noj phau ntawv zais uas nyob hauv tus tim tswv txhais tes. Lub sijhawm ntawd, uas raug sawv cev los ntawm xya caum xyoo ua piv txwv, txuas mus txog ntua txoj cai Hnub Caiv.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Thaum hnub kawg tab tom los ze, raws li tau ua qauv qhia los ntawm Daniyees nyob rau thawj xyoo ntawm Dali-a, Vajtswv haiv neeg raug tsa kom sawv los ntsib txoj kev sim siab ntawm tus tsiaj nyaum daim duab. Lawv twb tau to taub qee yam tseeb uas cuam tshuam nrog txoj kev sim siab ntawm tus tsiaj nyaum daim duab lawm, tiam sis feem uas lawv los to taub tsuas yog ua ntej kawg ntawm lub sijhawm cev Vajtswv lus ntawm tus tim tswv thib ob, tau raug zais cia hauv qhov tsaus ntuj. Ib yam li Daniyees tau kawm Vajtswv Txojlus cev Vajtswv lus, ces mam paub txog qhov tseem ceeb ntawm xya caum xyoo, nws thiaj raug coj mus rau hauv kev thov Vajtswv, ib yam li yav tas los nws tau raug coj mus thov Vajtswv thaum nws paub txog Nenpukhanexas txoj kev hem thawj txog sia thiab kev tuag hais txog nws daim duab-npau suav. Hauv Daniyees tshooj cuaj, ib yam li hauv Daniyees tshooj ob, thaum Daniyees thov Vajtswv, nws tau txais lub teeb cev Vajtswv lus.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Muaj tseeb, thaum kuv tseem tab tom hais lus hauv kev thov Vajtswv, txawm yog tus txivneej Gabriyees, uas kuv tau pom hauv zaj yog toog pom thaum chiv thawj, raug xa kom ya ceev nrooj los chwv kuv thaum txog lub sijhawm fij khoom hlawv yav tsaus ntuj. Thiab nws qhia rau kuv, thiab nrog kuv hais lus, thiab hais tias, Au Daniyees, nim no kuv tau tawm los muab kev txawj ntse thiab kev nkag siab rau koj. Daniyees 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Kev txawj ntse thiab kev nkag siab” uas tau muab rau Daniyees thaum nws thov Vajtswv ntawd, sib haum nrog nws txoj kev thov Vajtswv nyob hauv tshooj ob.
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 2:17–19.
Ces Daniyee thiaj mus rau hauv nws lub tsev, thiab qhia zaj xwm ntawd rau Hananiyas, Misha-ee, thiab Axaliyas, nws cov kwv luag, kom lawv thov kev khuv leej ntawm Vajtswv saum ntuj ceeb tsheej txog qhov zais no; xwv kom Daniyee thiab nws cov phoojywg txhob raug puas tsuaj nrog rau lwm cov neeg txawj ntse hauv Npanpiloo. Ces qhov zais ntawd thiaj raug tshwm rau Daniyee hauv ib qho yog toog hmo ntuj. Ces Daniyee thiaj qhuas Vajtswv saum ntuj ceeb tsheej. Daniyee 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Kab zuj zus, ob zaj lus thov ntawm Daniyee yog tib zaj lus thov xwb. Ob zaj no raug muab nyob rau hauv keeb kwm uas ua cim qhia txog qhov kev sim pom kev ntawm tus tim tswv thib ob, uas tshwm sim nyob nruab nrab ntawm Cuaj Hlis 11, 2001, thiab txoj cai hnub Sunday uas yuav los sai no. Nyob rau hauv qhov kev hem thawj tuag uas Nebukhanexa tab tom yuav ua, thiab nrog rau txoj kev paub txog yav tom ntej ntawm xya caum xyoo ntawm Yelemis thiab lo lus cog tseg ntawm xya zaug ntawm Mauxes, Daniyee thov Vajtswv raws li zaj lus thov hauv Levi Tej Kevcai nees nkaum rau, tib lub sijhawm thov kom Vajtswv qhia rau nws paub qhov zais cia kawg ntawm kev qhia yav tom ntej hauv Phau Vajlugkub. Qhov zais cia uas Yauhas hu tias yog Kev Qhia Tshwm ntawm Yexus Khetos.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Hauv tshooj cuaj, Daniyees nyob rau ntawm txoj kev hloov ntawm ob lub tebchaws. Npanpiloo nyuam qhuav poob rau cov Mees thiab cov Pawxias, rau qhov ntawd yog thawj xyoo ntawm Daliyus, yog li no muab Vajtswv haiv neeg tso rau hauv hnub kawg ntawm lub sijhawm hloov uas tau raug cim tseg hauv thawj tus timtswv txoj kev txav thiab kuj hauv tus timtswv thib peb txoj kev txav thiab.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Kev txav Philadelphian Millerite tau hloov mus rau Laodicea xyoo 1856, thiab kev txav Laodicean ntawm Future for America hloov mus rau kev txav Philadelphian thaum kawg ntawm peb hnub ib nrab uas pw tuag hauv txoj kev ntawm Tshwmsim tshooj kaum ib. Qhov kev sim uas tau ua tsis tiav nrog kev txav Philadelphian ntawm cov Millerites txij xyoo 1856 mus txog xyoo 1863, yog hais txog zaj qhuab qhia ntawm “xya zaug.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Qhov kev sim rau txoj kev txav Laodicean ntawm Future for America yog hais txog qhov yuav tsum lees paub lawv txoj kev tawg khiav ri niab, thiab tom qab ntawd nkag mus rau hauv txoj kev thov Vajtswv thiab txoj kev paub raws Leviticus nees nkaum rau. Daniel nyob rau lub sijhawm hloov ntawm lub tebchaws Babylon mus rau lub tebchaws Medo-Persian, thiab tam sim ntawd ua ntej qhov kawg ntawm lub sijhawm xya caum xyoo uas raug cim tseg los ntawm txoj cai tshaj tawm ntawm Cyrus. Xya caum xyoo yog lub ntsiab lus puag ncig rau Daniel txoj kev thov Vajtswv, thiab xya caum xyoo sawv cev rau Mauxes “xya zaug.” Ob qho ntawm Daniel tej lus thov Vajtswv sib haum nrog lub sijhawm hloov uas raug cim tseg los ntawm “xya zaug” nyob rau hauv txoj kev txav ntawm tus tim tswv thawj, thiab kuj nyob rau hauv txoj kev txav ntawm tus tim tswv thib peb.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“Qhov zais” uas raug nthuav tawm rau Daniyees yog qhov kev tshwm sim txog tus mlom ntawm Nenpukhanexas. “Qhov zais” ntawm tus mlom ntawm Nenpukhanexas hauv hnub kawg yog tias nws sawv cev rau yim lub nceeg vaj, tsis yog plaub. Hauv cov zaj lus dhau los uas nyob hauv pawg, “Tus Yim Yog Los Ntawm Tus Xya,” qhov tseeb no twb raug nthuav tawm lawm. Nyob hauv qhov zais ntawd yog qhov kev tshwm sim txog lub ntsiab chaw hloov thaum tus yim los txog, uas yog los ntawm tus xya. “Qhov zais” ntawm tus mlom ntawm Nenpukhanexas yog kev lees paub txog txoj kev sawv rov los ntawm lub kub ntawm Protestantism tseeb thiab lub kub ntawm Republicanism. Ob txoj kev sawv rov los ntawd qhia meej tias txhua lub kub yog tus yim, tiam sis yog los ntawm tus xya; thiab txoj kev hloov ntawm tus rau mus rau tus yim ntawm ob lub kub ntawd tshwm sim nyob hauv lub ntsiab lus yaj saub ntawm ib qho kev sim uas txuas nrog Mauxes cov “xya zaus.” Qhov kev hloov ntawd tshwm sim raws li Daniyees sawv cev, tam sim ua ntej txoj cai tshaj tawm ntawm Khaulas, uas sawv cev rau txoj cai tshaj tawm hnub Xanpataus hauv Tebchaws Meskas. Ces thaum txog txoj cai hnub Xanpataus, nyob hauv tej kev txav sai sai, qhov txhab tuag taus ntawm papacy raug kho zoo, raws li papacy dhau los ua lub taub hau yim uas yog los ntawm tus xya, raws li nws kuj hla dhau ib qho kev hloov yaj saub thiab, ib yam li raug sawv cev los ntawm tus mlom ntawm Nenpukhanexas hauv Daniyees tshooj ob.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Vim li ntawd Daniyee thiaj li nkag mus cuag Ali‑au, tus uas vajntxwv tau tsa kom tua cov neeg txawj ntse hauv Npanpiloo; nws mus thiab hais li no rau nws tias, Tsis txhob tua cov neeg txawj ntse hauv Npanpiloo: coj kuv mus rau ntawm vajntxwv xubntiag, thiab kuv yuav qhia qhov txhais ntawd rau vajntxwv. Ces Ali‑au txawm maj nroos coj Daniyee los rau ntawm vajntxwv xubntiag, thiab hais li no rau nws tias, Kuv tau nrhiav tau ib tug neeg hauv cov neeg raug ntes hauv Yudas, tus uas yuav ua kom vajntxwv paub qhov txhais ntawd. Vajntxwv teb thiab hais rau Daniyee, uas nws lub npe hu ua Npeleshasas, tias, Koj puas muaj peevxwm ua kom kuv paub txog zaj npau suav uas kuv tau pom, thiab qhov txhais thereof? Daniyee 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Thaum twb muab txoj kev zais ntawd rau Daniyees lawm, ces ob lub npe uas hu nws raug hais tawm tib si, qhia meej tias nws sawv cev rau haiv neeg hauv txoj kev cog lus, uas nyob rau hnub kawg nyuam qhuav hloov mus rau hauv txoj kev txav Filadeefias ntawm ib puas plaub caug plaub txhiab leej. Nws nthuav tawm tus cwj pwm ntawm Vajtswv tus tub qhe los ntawm kev thov kom txhob muaj leej twg raug tua vim lawv tsis muaj peev xwm to taub “txoj kev zais” ntawd. Nws tus cwj pwm raug muab piv nrog Alyau-oo, ib tug tub qhe ntawm Nenpukhanexas, tus uas nrhiav kom tau koob meej ntawm tus vajntxwv rau qhov nws nrhiav tau Daniyees. Daniyees mam li qhia qhov sib txawv ntawm qhov kev tshwm sim yaj saub tseeb thiab qhov ntawm cov neeg txawj ntse hauv Npanpiloo, thaum nws teb Nenpukhanexas lo lus nug nrog ib lo lus nug, thiab tom qab ntawd, tsis zoo li Alyau-oo, nws tsis siv qhov nws to taub “txoj kev zais” ntawd los txhawb nws tus kheej, tiam sis tsa ntuj ceeb tsheej tus Vajtswv kom siab.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Daniyee teb rau ntawm tus vajntxwv xubntiag, thiab hais tias, Tej yam zais uas tus vajntxwv tau nug ntawd, cov neeg txawj ntse, cov neeg xam hnub qub, cov neeg khawv koob, thiab cov neeg saib hmoov tsis muaj cuab kav qhia tau rau tus vajntxwv li; Tiamsis muaj ib tug Vajtswv nyob saum ntuj uas nthuav tej yam zais, thiab ua kom vajntxwv Nebukhadnesa paub txog yam uas yuav muaj nyob rau hnub kawg. Koj zaj npau suav, thiab tej yog toog pom ntawm koj lub taubhau thaum koj pw saum txaj, yog li no. Daniel 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniyee pib nws txoj kev nthuav qhia txog “yam tsis pub leejtwg paub” los ntawm kev txheeb nws tias yog ib “yam tsis pub leejtwg paub” uas piav qhia txog yam uas yuav muaj nyob rau hnub kawg. Yam tsis pub leejtwg paub ntawm keeb kwm uas raug zais ntawm xya lub suab nroo qhia txog yam uas yuav muaj nyob rau hnub kawg. Nebukhadexalaus tus pej thuam yog ib feem ntawm yam tsis pub leejtwg paub rau hnub kawg uas raug qhib lub ntsiab thaum tab tom yuav xaus sij hawm ntawm kev sim siab. Nws raug qhia tawm meej ua ntej sij hawm ntawm kev sim siab xaus, nyob rau lub sijhawm hloov pauv uas ob lub kub ntawm tus tsiaj qus hauv ntiajteb los ua tus yim uas yog ntawm xya, raws li Daniyee tau sawv cev qhia rau xyoo thawj ntawm Dali-us.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Vajntxwv koj, Au vajntxwv, thaum koj nyob saum koj lub txaj, tej kev xav tau los rau hauv koj lub siab txog yam uas yuav muaj tshwm sim yav tom ntej; thiab Tus uas nthuav tawm tej yam zais cia tau ua kom koj paub tias yam twg yuav muaj tshwm sim. Tiamsis rau kuv, qhov no tsis yog vim muaj ib qho kev txawj ntse hauv kuv uas tshaj dua txhua tus neeg ciaj sia, uas qhov kev zais no thiaj raug nthuav tawm rau kuv; tiam sis yog rau cov uas yuav ua kom vajntxwv paub txog kev txhais lub ntsiab, thiab kom koj yuav paub tej kev xav hauv koj lub siab. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniyee muab ib zaj lus tim khawv thib ob los txhim tsa qhov tseeb hais tias Npukhanexas tus npau suav yog hais txog hnub kawg, thaum nws hais tias, “tus uas qhia tej yam zais cia ua kom koj paub tias yam twg yuav muaj tshwm sim,” “tom qab no.” Ces Daniyee qhia meej tias txoj kev zais cia ntawd tsis yog muab rau nws, lossis vim nws muaj ib qho kev txawj ntse siab dua lwm tus tibneeg, tiamsis txoj “kev zais cia” ntawd raug muab rau Npukhanexas “rau lawv tus uas yuav ua kom paub txoj kev txhais.” Txoj “kev zais cia” ntawd raug muab rau cov uas yuav nthuav txoj “kev txhais” ntawm tus npau suav rau tus vajntxwv sab ntsuj plig ntawm Npanpiloo hauv hnub kawg. Txoj kev zais cia ntawd raug muab tshwj xeeb rau ib puas plaub caug plaub txhiab leej, vim txoj “kev zais cia” ntawd yog rau cov uas nyob hauv hnub kawg thiab tshaj tawm qhov kev poob kawg nkaus ntawm Npanpiloo. Ces Daniyee thiaj nthuav tawm tus npau suav txog tus pej thuam uas tau muab zais rau hauv qhov tsaus ntuj, thiab uas tau tsim los ua qhov kev sim siab txog txoj sia lossis txoj kev tuag.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Koj, Au vajntxwv, tau pom thiab saib seb muaj ib tug pej thuam loj kawg li. Tus pej thuam loj no, uas nws txoj kev ci ntsa iab zoo kawg, sawv ntawm koj xub ntiag; thiab nws lub cev zoo txaus ntshai heev. Tus pej thuam no lub taub hau yog kub ntshiab, nws lub hauv siab thiab nws ob txhais npab yog nyiaj, nws plab thiab nws ob txhais ncej puab yog tooj liab, nws ob txhais ceg yog hlau, nws ob txhais taw ib feem yog hlau thiab ib feem yog av nplaum. Koj ntsia mus txog thaum muaj ib lub pob zeb raug txiav tawm los tsis yog ntawm tes neeg, uas los ntaus tus pej thuam ntawd rau ntawm nws ob txhais taw uas yog hlau thiab av nplaum, thiab tsoo lawv ua tej daim me me. Ces hlau, av nplaum, tooj liab, nyiaj, thiab kub raug tsoo ua tej daim me me ua ke, thiab zoo li cov plua tshauv ntawm lub tshav nplej thaum lub caij ntaus nplej; thiab cua nqa lawv mus lawm, xwv kom nrhiav tsis tau chaw rau lawv li: hos lub pob zeb uas ntaus tus pej thuam ntawd txawm loj hlob ua ib lub roob loj, thiab puv nkaus tag nrho lub ntiajteb. Nov yog zaj npau suav; thiab peb yuav piav nws lub ntsiab rau vajntxwv mloog. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Npexukanesas txojkev npau suav tau txheeb xyuas cov nceeg vaj hauv Vajlugkub tej lus faj lem txij nws lub sijhawm mus txog rau hnub kawg, thaum ib puas plaub caug plaub txhiab leej, uas Daniel sawv cev rau hauv nws txojkev qhia rau Npexukanesas, thiab uas lub pob zeb txiav tawm los tsis yog los ntawm tes sawv cev rau, rhuav tshem tej nceeg vaj hauv ntiajteb uas tus mlom ntawd sawv cev rau, ces lub pob zeb ntawd dhau los ua ib lub roob uas puv thoob plaws lub ntiajteb. Txojkev npau suav ntawd yog hais txog hnub tom kawg, ntawm lub sijhawm hloov chaw raws li lus faj lem, thaum ib puas plaub caug plaub txhiab leej tau txais qhov lus faj lem zais kawg nkaus qhib qhia rau lawv.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Raws li tus chij sawv cev ntawm lub kub Protestant tseeb, lawv thiaj ris tus tim khawv ntawm tus tim tswv thib peb mus rau ib lub ntiaj teb uas tab tom tuag. Tus tim khawv ntawd loj hlob mus ua ib lub suab quaj nrov thaum txoj cai Hnub Caiv hnub Sunday raug tsa nyob rau hauv Tebchaws Meskas, thaum lub cim ntawm tus tsiaj nyaum raug yuam kom lees txais. Ua ntej daim ntawv txib ntawd, cov uas Daniel sawv cev rau nyob rau hnub kawg yuav tsum raug ntsib nrog txoj kev sim siab ntawm daim duab ntawm tus tsiaj nyaum. Txoj kev sim siab ntawd yog ib txoj kev sim uas pom tau nrog qhov muag, thiab nws yuav tsum kom cov kev txav uas tsim kom muaj daim ntawv txib ntawm txoj cai Hnub Sunday raug pom los ntawm cov uas Daniel sawv cev rau. Lawv raug sim kom paub tias lawv puas tau xaiv tus txheej txheem saum ntuj los uas pub rau lawv pom txoj kev sim siab ntawm daim duab uas raug zais rau hauv qhov tsaus ntuj. Lawv txoj kev sim siab muaj feem txog kev txo hwj chim tus kheej thiab kev lees txim. Nws muaj feem txog kev lees paub tias Daniel tau txais kev nkag siab hauv npau suav thiab hauv yog toog, rau qhov yog lawv tsis kam mloog Daniel lub suab quaj hauv tebchaws moj sab qhua, ces kuj zoo ib yam li cov uas nyob rau hauv Khetos lub sijhawm tau tsis lees txais Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej zaj lus tim khawv.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Niam Tsev White qhia rau peb tias ob phau ntawv Daniel thiab Qhia Tshwm sib txhawb thiab ua kom tiav ib leeg, thiab lo lus “ua kom tiav” uas nws siv txhais hais tias coj mus txog qhov puv npoo. Thaum xaus lub Xya hli ntuj, 2023, Tsov Ntxhuav ntawm xeem Yudas tau pib qhib cov foob ntawm Qhia Tshwm ntawm Yexus Khetos raws li Nws tau cog lus tias yuav ua ntawd ua ntej lub sijhawm sim neej kaw. Hauv qhov Nws ua li ntawd, Nws tau qhia kom paub tej qhov tseeb hauv Vajlugkub uas yav tas los twb tau to taub raug lawm, tiam sis tam sim no yuav tsum raug to taub nyob rau hauv qhov chaw txheej txheem ntawm hnub kawg.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Ib yam ntawm cov tseeb ntawd yog ob tug timkhawv hauv Tshwm Sim tshooj kaum ib. Lwm yam yog keeb kwm uas yog kev ua tiav zoo kawg nkaus ntawm “xya lub xob quaj” hauv Tshwm Sim tshooj kaum. Nws tau coj cov tseeb tawm los ntawm cov kab kev hloov tshiab dawb huv uas hais txog txoj kev poob siab ntawm Lub Xya hli ntuj 18, 2020. Nws tau siv plaub lub cim ciam teb uas muaj nyob hauv txhua kab kev hloov tshiab dawb huv, uas piav qhia txog keeb kwm ntawm kev txais hwjchim ntawm thawj zaj xov mus txog rau kev txiav txim, hauv ib txoj kev uas yav dhau los tsis tau raug lees paub li. Daniyee tshooj ob coj ntau yam ntawm cov ntsiab no los rau qhov ua tiav zoo kawg nkaus, txawm li ntawd los cov tseeb tob kawg no raug nkaum hauv txoj kev tsaus ntuj rau cov uas tsis kam noj txoj kev siv uas raug txheeb qhia tias yog Alpha thiab Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Thaum xaus qhov kev kawm no txog Daniyee tshooj ob, peb yuav sau luv thiab txuas qee qhov tseeb thiab cov cim-kev uas raug coj los rau qhov tiav txhij los ntawm Daniyee tshooj ob. Thaum ua li no, peb tab tom qhia meej tias qhov zais cia uas tau raug tshwm sim rau Daniyee hauv zaj yog toog hmo ntuj sawv cev rau cov tseeb no kiag li.
We will set forth the summary and conclusion in the next article.
Peb yuav nthuav tawm cov ntsiab lus sau luv thiab qhov xaus lus hauv zaj lus tom ntej no.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Tus Tswv muaj Nws cov cuab yeej uas Nws tau teem tseg los ntsib tibneeg hauv lawv tej kev yuam kev thiab kev thim rov qab. Nws cov tub txib raug xa mus kom nqa tau ib zaj lus timkhawv ncaj ncees los tsa lawv tawm ntawm lawv txoj kev tsaug zog thiab qhib cov lus muaj nqis ntawm txoj sia, yog Vajluskub Dawb Huv, rau lawv txoj kev nkag siab. Cov neeg no tsis txhob yog cov xibhwb qhia lus xwb, tiam sis yog cov tim khawv, cov nqa lub teeb, cov zov yug uas ncaj ncees, cov uas yuav pom txoj kev phom sij uas raug ceeb toom tseg thiab ceeb toom rau haiv neeg. Lawv yuav tsum zoo ib yam li Khetos hauv lawv txoj kev kub siab uas mob siab tiag, hauv lawv txoj kev txawj siv tswv yim uas xav tob, hauv lawv tej kev ua haujlwm rau tus kheej—luv luv hais, hauv tag nrho lawv txoj hauj lwm qhuab qhia. Lawv yuav tsum muaj kev txuas nrog Vajtswv uas muaj txoj sia, thiab yuav tsum los paub zoo txog tej lus faj lem thiab tej zaj lus qhia siv tau hauv Phau Qub thiab Phau Tshiab, xwv kom lawv thiaj nqa tau tej yam tshiab thiab tej yam qub tawm hauv lub txhab nyiaj ntawm Vajtswv txoj lus.” Testimonies, volume 5, 251.