We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Peb tab tom pib peb txoj kev txiav txim siab txog Daniyees lub zeem muag kawg nkaus los ntawm kev siv txoj cai uas Alpha thiab Omega sawv cev, uas qhia tias Nws yeej ib txwm txheeb qhov kawg nrog qhov pib. Yog li ntawd, Beltesha-xasas, uas yog Daniyees nyob rau nqe thawj heev ntawm Daniyees lub zeem muag kawg nkaus, kuj yuav raug sawv cev nyob rau feem kawg ntawm tib lub zeem muag ntawd. Peb twb tau txheeb pom lawm tias Beltesha-xasas sawv cev rau Vajtswv haiv neeg ntawm Nws txoj kev cog lus nyob rau hnub kawg, cov uas to taub “chazon,” yog lub zeem muag ntawm keeb kwm yav tom ntej raws li tej lus faj lem, raws li lo lus “thing” sawv cev nyob rau nqe ib. Lub zeem muag ntawd ntawm keeb kwm yaj saub yog “xya lub sijhawm,” ntawm Leviticus nees nkaum rau uas sib npaug rau ob txhiab tsib puas nees nkaum xyoo. Beltesha-xasas kuj to taub “lub zeem muag” nyob rau nqe ib, uas yog lub zeem muag “mareh” ntawm ob txhiab peb puas xyoo, uas sawv cev rau kev tshwm sim tam sim ntawd ntawm Khetos.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Hauv zaj kaum ob, Daniyees sawv cev rau txoj kev txav ntawm tus tim tswv thawj thiab kuj rau txoj kev txav ntawm tus tim tswv thib peb, vim ob txoj kev txav ntawd puav leej ua kom tiav zaj lus piv txwv txog kaum tug ntxhais nkauj xwb. Hauv zaj kaum ob muaj tsawg kawg yog tsib qhov tseeb uas yog ib feem ntawm txoj kev txav Millerite, uas sawv cev rau tej qhov tseeb uas txoj kev txav ntawm tus tim tswv thib peb kuj yuav tsum ntsib thiab to taub thiab. Ob txoj kev txav puav leej ua kom tiav zaj lus piv txwv txog kaum tug ntxhais nkauj xwb, thiab cov ntxhais nkauj xwb uas muaj tswvyim ntawm ob txoj kev txav ntawd raug hu kom to taub qhov tseeb yaj saub ntawd. Ob txoj kev txav ntawd yuav tsum to taub thawj qhov tseeb yaj saub uas Miller raug coj kom lees paub, raws li sawv cev hauv Leviticus nees nkaum rau qhov “xya zaug.” Peb qho kev paub thiab kev to taub uas sib txuam ntxiv raug pom nyob hauv ob peb nqe kawg ntawm zaj ntawd.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Thiab txij thaum uas muab qhov kev xyeem hlawv niaj hnub tshem tseg lawm, thiab tsa yam qias vuab tsuab uas ua rau muaj kev puam tsuaj los lawm, yuav muaj ib txhiab ob puas cuaj caug hnub. Foom koob hmoov rau tus uas ua siab ntev tos, thiab mus txog ib txhiab peb puas peb caug tsib hnub. Tiamsis koj, cia li mus koj txojkev mus kom txog hnub kawg los txog: rau qhov koj yuav tau so, thiab yuav sawv hauv koj feem thaum hnub kawg ntawm cov hnub. Daniel 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Cov neeg seem tseg ntawm Vajtswv hauv phau Ntawv Qhia Tshwm muaj peb yam cwj pwm tseem ceeb raws li kev cev lus faj lem. Lawv khaws Vajtswv tej lus txib, muaj Yexus txoj kev ntseeg, thiab tuav rawv tus Ntsuj Plig ntawm Kev Cev Lus Faj Lem.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Thiab nws hais rau kuv tias, Sau tseg, Foom koob hmoov rau cov uas raug hu los koom hauv pluas hmo kab tshoob ntawm tus Menyuam Yaj. Thiab nws hais rau kuv tias, Cov no yog Vajtswv tej lus tseeb. Thiab kuv txhos caug ntawm nws txhais ko taw los pe hawm nws. Thiab nws hais rau kuv tias, Ceev faj txhob ua li ntawd: kuv yog koj tus qhev ua haujlwm nrog koj, thiab nrog koj cov kwvtij uas tuav rawv Yexus zaj lus tim khawv: pe hawm Vajtswv: rau qhov Yexus zaj lus tim khawv yog tus ntsuj plig ntawm kev cev Vajtswv lus. Tshwmsim 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Cov neeg Millerites tau to taub raug lawm tias “yam niaj hnub,” hauv phau Daniyee, sawv cev rau kev teev dab qhuas neeg txawv teb chaws, thiab tias “lub sij hawm uas yam niaj hnub” raug “tshem tawm,” yog xyoo 508. Kev tsis lees txais qhov tseeb ntawd yog kev tsis lees txais txoj cai muaj hwj chim ntawm “Yexus zaj lus tim khawv,” uas “yog Ntsuj Plig ntawm Kev Yaj Saub,” rau qhov Ntsuj Plig ntawm Kev Yaj Saub qhia meej tseeb tias cov Millerites yeej raug lawm hauv lawv txoj kev to taub txog “yam niaj hnub.”

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Tom qab ntawd kuv pom txog lo lus ‘Daily,’ tias lo lus ‘sacrifice’ yog tibneeg tej kev txawj ntse ntxiv nkag los, thiab tsis yog ib feem ntawm nqe ntawv ntawd; thiab tias tus Tswv tau pub txoj kev to taub uas yog lawm txog nws rau cov uas tau tshaj tawm txoj kev quaj hu txog teev txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog lawm txog lo lus ‘Daily;’ tab sis txij li xyoo 1844 los, nyob hauv txoj kev ntxhov thiab tsis meej pem, lwm yam kev to taub tau raug lees yuav, thiab kev tsaus ntuj nrog kev tsis meej pem tau raws qab los.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Cov Millerites tau nkag siab tias kev tawm tsam ntawm kev pe dab qhuas tawm tsam txoj kev sawv los ntawm lub hwj chim papacy hauv xyoo 538, tau raug tshem tawm nyob rau hauv xyoo 508. Cov Millerites yeej yog lawm, tiam sis lawv txoj kev nkag siab tseem txwv. Vajtswv haiv neeg kawg-tiam, uas raug sawv cev los ntawm Belteshazzar hauv nqe ib, yuav pom tias txij xyoo 508 mus rau 538 sawv cev rau ib lub sijhawm yaj saub uas tau raug ua qauv ua ntej los ntawm peb caug xyoo ntawm kev npaj hauv keeb kwm ntawm Khetos uas los ua ntej Nws raug pub hwj chim thaum Nws ua kevcai raus dej. Lawv yuav pom tias lub sijhawm yaj saub ntawd kuj sawv cev rau lub sijhawm yaj saub txij xyoo 1776 mus txog 1798, thiab tias tag nrho peb ntu sijhawm ntawd sawv cev rau lub sijhawm kaw tsiaj ntawv ntawm ib puas plaub caug plaub txhiab tus uas tau pib rau lub Cuaj Hlis 11, 2001, thiab xaus rau ntawm txoj cai Hnub Caiv uas tab tom yuav los sai no.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Hauv tshooj kaum ob, Daniyee sawv cev rau cov Millerites thiab tsib qhov tseeb tseem ceeb nrog rau tej kev paub uas yuav tsum rov muaj dua nyob rau hauv cov uas Belteshazzar sawv cev rau. Qhov tseeb thiab kev paub thib peb ntawm cov Millerites yog “kev to taub raug txog ‘txhua hnub,’ … tus Tswv tau muab … rau cov uas tau tshaj tawm lub suab qw txog lub sijhawm txiav txim.” Kev tsis lees txais qhov tseeb ntawd yog kev tsis lees txais Ellen White cov ntawv sau, uas yog Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej. Qhov tseeb thiab kev paub thib plaub ntawm cov Millerites, thiab ntawm cov tub txib ntawm tus tim tswv thib peb, yog yaj saub hais txog ib txhiab peb puas peb caug tsib xyoos, uas tau pib rau xyoo uas “txhua hnub” raug muab tshem tawm, yog xyoo 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Pib xyoo 508 mus, ib txhiab peb puas peb caug tsib xyoos coj koj mus txog xyoo 1843, tiam sis tsis yog tsuas yog 1843 xwb, vim txoj lus faj lem tiag tiag qhia ncaj nraim txog hnub kawg nkaus ntawm xyoo 1843, rau qhov nws hais tias, “Foom koob hmoov rau tus uas tos ntsoov, thiab los txog rau ib txhiab peb puas tsib thiab peb caug hnub.” Lo lus Henplais uas txhais ua “los txog,” yog “naga,” thiab nws txhais tias “kov”, los sis “tsa tes chwv rau”. Yog li ntawd, txoj lus faj lem no txhais hais tias, “foom koob hmoov rau tus uas tos ntsoov, thiab” kov los sis tsa tes chwv rau xyoo 1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Txoj koob hmoov ntawm kev tos hauv keeb kwm Millerite yog rau cov nkauj xwb muaj tswvyim uas tau ntsib thawj qhov kev chim siab, tab sis tos rau qhov yog toog uas ncua sijhawm. Thaum cov Millerites tos rau “qhov yog toog uas ncua sijhawm” raws li kev ua tiav ntawm zaj lus piv txwv txog kaum leej nkauj xwb, thiab Habakkuk tshooj ob, lawv tau txais koob hmoov. Nyob rau hauv lub sijhawm ncua ntawd lawv thiaj pom tias lawv tab tom ua kom tiav zaj lus piv txwv ntawd, thiab tias thaum kawg qhov yog toog yuav “hais”. Lawv lub sijhawm ncua thiab lawv qhov kev chim siab yog tsim los ntawm kev txheeb tsis raug tias ob txhiab peb puas xyoo yuav xaus rau xyoo 1843, tab sis qhov yog toog yeej yog rau xyoo 1844. Lawv qhov kev chim siab yog raws li lawv qhov kev paub uas tau tshwm sim thaum xyoo 1843 xaus mus tsis muaj Khetos rov qab los. Lawv qhov kev chim siab, thiab txoj koob hmoov uas tau tshaj tawm rau cov uas tom qab ntawd xaiv los tos, txhua yam ntawd puav leej yog raws nraim li hnub kawg nkaus ntawm xyoo 1843, uas “kov” los sis “los txog rau” xyoo 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Kev ntsib ntawm thawj qhov kev poob siab, raws li yog kev ua tiav ntawm zaj lus piv txwv hais txog kaum tus nkauj xwb, raug to taub thiab rov muaj dua nyob rau hauv cov uas Belteshazzar sawv cev rau lawv. Qhov tseeb thiab kev ntsib thib tsib uas cov uas Belteshazzar sawv cev rau lawv yuav lees paub yog tias thaum “hnub kawg”, Daniel yuav “sawv hauv nws feem”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Daniyees twb tau sawv hauv nws txoj hauj lwm txij thaum lub foob raug qhib lawm, thiab txoj kev kaj ntawm qhov tseeb tau ci tuaj rau saum nws tej yog toog. Nws sawv hauv nws txoj hauj lwm, nqa rawv zaj lus tim khawv uas yuav tsum raug to taub thaum hnub kawg.” Sermons and Talks, volume 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Cov neeg Millerites tau ntsib txoj txheej txheem ntawm kev ua kom dawb huv uas raug ua tiav los ntawm kev nce ntxiv ntawm kev paub uas los ntawm phau ntawv Daniel thaum nws raug qhib lub cim xyoo 1798. Cov uas Belteshazzar sawv cev rau lawv yuav ntsib txoj txheej txheem ntawm kev ua kom dawb huv uas raug ua tiav los ntawm kev nce ntxiv ntawm kev paub uas los ntawm phau ntawv Daniel thaum nws raug qhib lub cim xyoo 1989. Lawv kuj yuav to taub tias phau ntawv Daniel muaj ib lub hom phiaj tshwj xeeb hauv kev muab lub cim rau ib puas plaub caug plaub txhiab leej.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Thaum Vajtswv muab ib txoj hauj lwm tshwj xeeb rau ib tug neeg ua, nws yuav tsum sawv ruaj hauv nws feem thiab nws qhov chaw ib yam li Daniyees tau ua, npaj txhij los teb Vajtswv txoj kev hu, npaj txhij los ua kom tiav Nws lub hom phiaj.” Manuscript Releases, volume 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Zoo li cov uas yav tas los yog Laodicea, cov uas Belteshazzar sawv cev rau yuav lees paub tias yog los ntawm phau ntawv Daniel thiab Qhia Tshwm, uas yog tib phau ntawv xwb, thiaj ua tiav tau txoj kev txhawb siab kawg.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Thaum cov phau ntawv Daniyee thiab Tshwmsim raug to taub zoo dua, cov ntseeg yuav muaj ib qho kev paub ntawm txojkev ntseeg uas txawv tag nrho lawm... Muaj ib yam uas yeej yuav to taub tseeb los ntawm kev kawm Tshwmsim—uas yog, txoj kev sib raug zoo ntawm Vajtswv thiab Nws haiv neeg yog ze heev thiab meej tseeb.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Raws li cov neeg Laodicea yav tas los, lawv yuav tau lees paub lawv tus yam ntxwv Laodicea, thiab lees paub tias sab ntsuj plig lawv tuag qhuav npaum li ib lub hav uas puv nkaus cov pob txha qhuav; thiab raws li lus tim khawv ncaj nraim hais txog lawv txoj kev tuag thiab kev ploj lawm ntawd, lawv yuav lees paub tias lawv muaj qhov yuav tsum tau rov ciaj sia ua yam tseem ceeb tshaj plaws ua ntej.

“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.” Selected Messages, book 1, 121.

“Kev txhawb siab rov los ntawm txoj kev hwm Vajtswv tiag tiag nyob hauv peb nruab nrab yog qhov loj tshaj plaws thiab ceev tshaj plaws ntawm txhua yam uas peb xav tau. Kev nrhiav qhov no yuav tsum yog peb tes haujlwm thawj zaug.” Selected Messages, book 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Vajlugkub cov lus cog tseg hais tias leejtwg nrhiav, tus ntawd yuav pom, thiab Vaj Ntsuj Plig Dawb Huv yuav coj lawv kom to taub tias yog phau ntawv Daniyees thiab Tshwm Sim uas ua rau muaj txoj kev txhawb siab rov sawv tshiab uas tsim nyog.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Thaum peb, raws li ib haiv neeg, nkag siab tias phau ntawv no muaj lub ntsiab li cas rau peb, ces yuav pom muaj ib qho kev txhawb siab loj heev nyob hauv peb.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Qhov kawg ntawm Daniyee zaj yog toog kawg, raws li tau sawv cev hauv tshooj kaum ob, qhia txog qhov kev paub uas tsim Vajtswv haiv neeg ntawm nws txoj kev khi lus rau hnub kawg, raws li Belteshazzar tau sawv cev, hauv nqe thawj ntawm zaj yog toog kawg ntawd. Nyob ntawd Daniyee, uas raug sawv cev ua Belteshazzar, nkag siab ob qho tib si yog toog sab hauv ntawm ob txhiab peb puas xyoo thiab yog toog sab nraud ntawm ob txhiab tsib puas nees nkaum xyoo. Nws nkag siab “yam ntawd,” thiab “zaj yog toog.” Nws nkag siab yog toog chazon thiab yog toog mareh. Nws nkag siab txog kev tsuj ntsoog lub chaw dawb huv thiab pab tub rog, thiab kev rov kho lub chaw dawb huv thiab pab tub rog. Nws nkag siab ob qho tib si yog toog ntawm tus dej Ulai thiab tus dej Hiddekel.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tshooj sau tom ntej.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Muaj kev tsim nyog yuav tsum kawm Vajtswv Txojlus kom ze dua qub; tshwj xeeb tshaj yog phau Daniel thiab Tshwmsim yuav tsum tau txais kev mloog zoo ib yam li tsis tau muaj dua yav tas los hauv keeb kwm ntawm peb tes haujlwm. Tej zaum peb yuav hais tsawg dua hauv qee yam kab lus hais txog lub hwjchim Loos thiab lub papacy; tiam sis peb yuav tsum hu kom sawvdaws tig los saib yam uas cov yaj saub thiab cov tubtxib tau sau tseg raws li Vajtswv tus Ntsuj Plig Dawb Huv tau tshoov siab. Vajtswv tus Ntsuj Plig Dawb Huv tau txhim kho tej xwm txheej li ntawd, ob qho tib si hauv kev muab los ntawm yaj saub tej lus faj lem thiab hauv cov xwm txheej uas raug piav qhia, kom qhia tias tus tibneeg uas yog cuab tam yuav tsum raug khaws cia kom ploj ntawm qhov muag, zais rau hauv Khetos, thiab kom tus Tswv Vajtswv saum ntuj ceeb tsheej thiab Nws txoj kevcai raug tsa kom siab. Nyeem phau Daniel. Hu rov qab los, ib ntsiab zuj zus, txog keeb kwm ntawm cov tebchaws uas raug sawv cev nyob ntawd. Saib cov thawjcoj xeev, cov rooj sablaj, cov tubrog muaj zog, thiab pom tias Vajtswv tau ua haujlwm li cas los txo tibneeg txoj kev khav theeb qis, thiab pov tibneeg lub hwjchim ci ntsa iab rau hauv plua tshauv….”

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

“Qhov pom kev uas Daniel tau txais ntawm Vajtswv raug muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws pom ntawm ntug dej Ulai thiab Hiddekel, cov dej loj hauv Shinar, tam sim no tab tom nyob hauv txoj kev ua tiav, thiab txhua yam xwm txheej uas tau hais tseg ua ntej yuav sai los txog.”

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Xav txog tej xwm txheej ntawm haiv neeg Yudais thaum tej lus faj lem ntawm Daniyee tau raug muab los.”

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Cia peb siv sij hawm ntau dua rau kev kawm Vajlugkub. Peb tsis to taub Lo Lus raws li peb tsim nyog to taub. Phau Ntawv Qhia Tshwm qhib los nrog ib lo lus txib rau peb kom to taub tej lus qhuab qhia uas muaj nyob hauv ntawd. Vajtswv tshaj tawm tias, ‘Foom koob hmoov rau tus uas nyeem, thiab rau cov uas hnov tej lus ntawm zaj lus faj lem no,’ thiab ‘khaws tej yam uas tau sau cia hauv no: rau qhov lub sij hawm twb ze lawm.’ Thaum peb ua ib haiv neeg to taub tias phau ntawv no txhais li cas rau peb, ces yuav pom muaj ib qho kev sawv rov los loj heev nyob hauv peb. Peb tseem tsis tau to taub tag nrho tej zaj kawm uas phau ntawv no qhia, txawm yog twb muaj lo lus txib rau peb kom tshawb nrhiav thiab kawm nws lawm los xij.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

“Yav tag los cov xibhwb tau tshaj tawm hais tias Daniel thiab Phau Ntawv Qhia Tshwm yog tej phau ntawv uas raug kaw ntim cia, thiab cov neeg tau tig nraub qaum ntawm lawv lawm. Daim ntaub npog uas, vim nws txoj kev paub tsis meej uas zoo li muaj ntawd, tau ua kom coob leej tsis tsa nws tawm, Vajtswv tus kheej txhais tes twb muab tshem tawm ntawm tej ntu no ntawm Nws Txojlus lawm. Lub npe nws tus kheej ‘Qhia Tshwm’ twb tawm tsam lo lus hais tias nws yog ib phau ntawv raug kaw ntim cia lawm. ‘Qhia Tshwm’ txhais hais tias ib yam tseem ceeb raug muab nthuav tawm. Tej qhov tseeb hauv phau ntawv no raug hais ncaj qha rau cov uas nyob hauv cov hnub kawg no. Peb tab tom sawv nrog daim ntaub npog raug tshem tawm lawm nyob hauv qhov chaw dawb huv ntawm tej yam dawb ceev. Peb tsis yog yuav sawv sab nraud. Peb yuav tsum nkag mus, tsis yog nrog tej kev xav uas tsis xyuam xim thiab tsis hwm, tsis yog nrog tej kauj ruam ceev nrawm tsis txawj txaj muag, tiam sis nrog kev hwm thiab kev ntshai Vajtswv raws txoj kev dawb huv. Peb tab tom los ze rau lub sijhawm thaum tej lus faj lem hauv Phau Ntawv Qhia Tshwm yuav tsum muaj tiav….”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Peb muaj Vajtswv cov lus txib thiab Yexus Khetos zaj lus tim khawv, uas yog tus ntsuj plig ntawm kev qhia yav tom ntej. Muaj tej lub pov haum uas muaj nqis kawg uas yuav nrhiav tau nyob hauv Vajtswv Txojlus. Cov uas tshawb nrhiav Txojlus no yuav tsum ua kom lub siab thiab lub tswvyim nyob kaj lug. Lawv yuav tsum tsis txhob cia siab phem uas yuam kev kav lawv hauv kev noj lossis kev haus.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Yog lawv ua li no, lub hlwb yuav ntxhov siab; lawv yuav tsis muaj peev xwm ris taus txoj kev siv zog khawb tob kom nrhiav tau lub ntsiab ntawm tej yam uas muaj kev cuam tshuam rau tej xwm txheej kaw xaus ntawm ntiaj teb no keeb kwm.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Thaum cov phau ntawv Daniyee thiab Tshwmsim raug to taub zoo dua lawm, cov ntseeg yuav muaj ib txoj kev paub txog kev ntseeg uas txawv kiag li. Lawv yuav raug pub kom pom meej meej ib txhia kev qhib ntawm cov rooj vag saum ntuj ceeb tsheej, xwv kom lub siab thiab lub tswv yim raug txhawb kom paub txog tus cwj pwm uas sawv daws yuav tsum txhim kho kom thiaj paub txog txoj koob hmoov uas yuav yog nqi zog rau cov uas muaj lub siab dawb huv.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“Tus Tswv yuav foom koob hmoov rau txhua tus uas yuav nrhiav kom nkag siab yam uas tau raug muab tshwm tawm hauv Phau Ntawv Qhia Tshwm los nrog kev txo hwj chim thiab siab mos siab muag. Phau ntawv no muaj ntau yam heev uas puv npo nrog txoj sia tsis txawj tuag thiab muaj hwjchim ci ntsa iab kawg nkaus, xwv kom txhua tus uas nyeem thiab tshawb nrhiav nws nrog siab kub lug tau txais txoj koob hmoov uas pub rau cov uas ‘mloog tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau raug sau cia hauv no.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Muaj ib yam uas yuav to taub tseeb los ntawm kev kawm Phau Tshwmsim—uas yog, txoj kev sib raug zoo ntawm Vajtswv thiab Nws haiv neeg yog nyob ze thiab ruaj khov.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Muaj ib txoj kev sib txuas uas zoo kawg nkaus pom tseeb nyob nruab nrab ntawm lub qab ntuj saum ntuj ceeb tsheej thiab lub ntiajteb no. Tej yam uas tau tshwm qhia rau Daniyee tom qab no tau raug ua kom tiav ntxiv los ntawm txoj kev tshwm qhia uas tau muab rau Yauhas ntawm lub koog povtxwv Patmos. Ob phau ntawv no yuav tsum raug kawm kom zoo zoo. Ob zaug Daniyee tau nug hais tias, Yuav ntev li cas mam txog hnub kawg ntawm lub sijhawm?”

“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Kuv hnov, tiamsis kuv tsis to taub li; ces kuv thiaj hais tias, Au kuv tus Tswv, qhov kawg ntawm tej no yuav yog dabtsi? Thiab Nws hais tias, Mus koj txojkev mus, Daniel; rau qhov tej lus no raug kaw cia thiab raug muab khi ua cim txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiamsis 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. Thiab txij lub sijhawm uas yuav muab kev txi niaj hnub tshem tawm mus, thiab tsa yam qias vuab tsuab uas ua kom puam tsuaj ntawd los, yuav muaj ib txhiab ob puas cuaj caug hnub. Foom koob hmoov rau tus uas tos ntsoov, thiab mus txog tau ib txhiab peb puas peb caug tsib hnub. Tiamsis koj, cia li mus koj txojkev mus mus txog thaum kawg los txog: rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum hnub kawg los txog.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Nws yog Tus Tsov Ntxhuav hauv xeem Yudas uas qhib lub phau ntawv muab khi ruaj ntawd, thiab muab rau Yauhas txoj kev tshwm sim txog yam uas yuav muaj nyob rau hnub kawg no.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

Daniyees tauv sawv ruaj hauv nws feem chaw kom ris nws zaj lus tim khawv uas raug kaw cia kom txog rau lub sij hawm kawg, thaum thawj tus tim tswv txoj xov yuav tsum raug tshaj tawm rau peb lub ntiajteb. Tej no yog yam tseem ceeb tsis muaj chaw kawg hauv cov hnub kawg no; tiam sis thaum “coob leej yuav raug ntxuav kom huv, thiab ua kom dawb, thiab raug sim siab,” “cov neeg phem yuav ua phem; thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li.” Qhov no muaj tseeb npaum li cas! Kev txhaum yog kev ua txhaum Vajtswv txoj kevcai; thiab cov uas tsis kam txais txoj kev kaj hais txog Vajtswv txoj kevcai yuav tsis to taub txoj kev tshaj tawm ntawm thawj, tus thib ob, thiab tus tim tswv thib peb txoj xov. Phau ntawv Daniyees raug qhib tawm nyob rau hauv txoj kev tshwm sim rau Yauhas, thiab coj peb mus tom ntej txog tej xwm txheej kawg ntawm keeb kwm lub ntiajteb no.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“Peb cov kwvtij puas yuav nco ntsoov tias peb tab tom nyob nruab nrab ntawm tej kev phom sij ntawm hnub kawg? Nyeem Phau Ntawv Tshwmsim nrog Daniyees koom ua ke. Qhia tej no.” Testimonies to Ministers, 112–115.