Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Muam White feem ntau qhia tias tus mlom kub nyob rau saum tiaj Dura yog txoj cai Hnub Caiv.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Tau tsim ib qho hnub Xanpataus mlom tseg, ib yam li tau tsa tus pej thuam kub tseg rau hauv tiaj nrag Dura. Thiab ib yam li Npanpiloos tus vajntxwv Nenpukhanexas tau tshaj ib tsab cai hais tias txhua tus uas tsis kam nyo hau thiab pe hawm tus pej thuam ntawd yuav tsum raug tua, ib yam nkaus yuav muaj ib lo lus tshaj tawm tias txhua tus uas tsis hwm lub koom haum Hnub Kaj yuav raug rau txim los ntawm kev kaw hauv tsev lojcuj thiab kev tuag. Yog li ntawd tus Tswv hnub Xanpataus raug tsuj nthi rau hauv qab ko taw. Tiamsis tus Tswv tau tshaj tawm hais tias, ‘Puam tsuaj rau cov uas tsim tej cai tsis ncaj ncees, thiab sau tej kev txom nyem uas lawv tau txib tseg’ [Yaxayas 10:1]. [Xefaniyas 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Hauv zaj lus no, Muam White hais txog phau ntawv Xefaniya, thiab thaum ua li ntawd nws ntxiv dag zog rau txoj kev sib txuas ntawm tej lus faj lem hauv Daniyee tshooj ob thiab tshooj peb. Xefaniya qhia tias Vajtswv haiv neeg yuav tsum sib sau ua ke ua ntej txoj cai txiav txim raug tshaj tawm. Nws kuj qhia txog ib txoj xov raj nrov, uas yog ib lub cim ntawm ib txoj xov ceeb toom uas raug xa tawm tawm tsam tej nroog (States) thiab tej chaw ruaj khov siab (Churches). Nws qhia txog ib txoj kev sib sau ua ke, uas yog lub ntsiab ntawm “xya zaug,” uas tshwm sim thaum txoj kev thov Vajtswv hauv Levi Tej Kevcai nees nkaum rau raug muab nce. Nws qhia txog ib “haiv neeg uas tsis muaj leej twg ntshaw,” tib lub sijhawm nws tseem hais kom pom tseeb txog kev los txog ntawm Vajtswv txoj kev txiav txim uas ua tiav raws li Nws txoj cai, uas pib ntawm txoj cai hnub Sunday thiab nce zuj zus mus txog rau Khetos txoj Kev Rov Los Zaum Ob.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Yam ua ntej txoj cai Sunday law raug tshaj tawm yog kev tsim tsa tus duab ntawm tus tsiaj nyaum. Kev tsim tsa tus duab ntawm tus tsiaj nyaum yog txoj kev sim uas pom tseeb rau qhov muag uas ntsib Vajtswv haiv neeg, cov uas yav tas los twb dhau txoj kev sim hais txog zaub mov lawm. Ua ntej txoj cai tshaj tawm ntawd, uas yog txoj kev sim thib peb (the litmus test), Vajtswv haiv neeg, cov uas Zephaniah hu ua ib “haiv neeg uas tsis muaj leejtwg ntshaw,” raug hu kom sib sau ua ke. Zaj yaj saub thawj zaug hauv Ezekiel yog txoj xov hu kom sib sau ua ke, tiam sis nws tsuas tiav rau cov uas lees paub lawv qhov xwm txheej tawg khiav mus nyob sib nrug sib nrug thiab thov Vajtswv raws li Leviticus nees nkaum-rau txoj kev thov Vajtswv, ib yam li Daniel tau ua, hauv tshooj cuaj.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Hnub uas loj ntawm tus Tswv twb nyob ze, twb nyob ze lawm, thiab maj nroos heev los lawm, yog txawm lub suab ntawm hnub uas tus Tswv los: tus neeg muaj zog yuav quaj ntsuag iab nyob ntawd. Hnub ntawd yog hnub ntawm txoj kev chim, yog hnub ntawm kev txom nyem thiab kev nyuaj siab, yog hnub ntawm kev puam tsuaj thiab kev qhuav nquas, yog hnub ntawm kev tsaus ntuj thiab kev dub nciab, yog hnub ntawm huab thiab kev tsaus nti tuab; yog hnub ntawm raj nrov thiab suab ceeb toom tawm tsam tej nroog muaj ntsa ruaj khov, thiab tawm tsam tej yees siab. Thiab kuv yuav coj kev txom nyem los rau saum neeg, kom lawv yuav mus kev zoo li cov neeg dig muag, vim lawv tau ua txhaum tawm tsam tus Tswv: thiab lawv cov ntshav yuav raug nchuav tawm zoo li hmoov av, thiab lawv cev nqaij daim tawv zoo li quav nyab. Lawv tej nyiaj los yog lawv tej kub yuav cawm tsis tau lawv rau hnub uas tus Tswv chim; tiamsis tag nrho lub tebchaws yuav raug nws txoj kev khib siab hluav taws hlawv puv npo: rau qhov nws yuav muab kev rhuav tshem sai sai tiav rau txhua tus uas nyob hauv lub tebchaws. Cia li sib sau nej tus kheej ua ke, muaj tseeb, cia li sib sau ua ke, au haiv neeg uas tsis muaj neeg ntshaw; ua ntej txoj cai txiav txim yug tawm los, ua ntej hnub ntawd hla mus zoo li npluag, ua ntej txoj kev chim kub lug ntawm tus Tswv los rau saum nej, ua ntej hnub ntawm tus Tswv txoj kev chim los rau saum nej. Nej txhua tus uas txo hwj chim hauv ntiajteb, uas tau ua raws nws txoj kev txiav txim, cia li nrhiav tus Tswv; nrhiav kev ncaj ncees, nrhiav kev txo hwj chim: tsam yog nej yuav raug zais rau hnub uas tus Tswv chim. Xefaniya 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
Ib tug “neeg muaj hwjchim” hauv Vaj Lug Kub yog ib tug neeg muaj zog, thiab thawj zaug uas muaj kev hais txog ib tug “neeg muaj hwjchim” yog Khede-oos.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Ces ib tug tim tswv ntawm tus Tswv tuaj, thiab zaum hauv qab tsob ntoo qhib uas nyob hauv Ophrah, uas yog Joash tus Abiezrite li; thiab nws tus tub Gideon tab tom ntaus nplej ntawm lub chaw nias cawv txiv hmab, kom zais ntawm cov Midianites. Thiab tus tim tswv ntawm tus Tswv tshwm rau nws, thiab hais rau nws tias, Tus Tswv nrog koj nyob, koj tus neeg muaj hwj chim thiab siab tawv. Thiab Gideon hais rau nws tias, Au, kuv tus Tswv, yog tus Tswv nrog peb nyob, ua cas tej no txhua yam thiaj los raug peb? thiab nws tej txuj ci tseem ceeb uas peb tej yawg koob tau piav rau peb, hais tias, Tus Tswv puas tsis tau coj peb tawm hauv tebchaws Iziv los? tiam sis nimno tus Tswv tau tso peb tseg, thiab muab peb rau hauv cov Midianites txhais tes lawm. Thiab tus Tswv ntsia ntsoov nws, thiab hais tias, Mus nrog lub zog no uas yog koj li, thiab koj yuav cawm cov Yixayee dim ntawm cov Midianites txhais tes: kuv puas tsis tau txib koj lawm? Thiab nws hais rau nws tias, Au, kuv tus Tswv, kuv yuav cawm cov Yixayee li cas? saib seb, kuv tsev neeg pluag tshaj hauv Manasseh, thiab kuv yog tus me tshaj hauv kuv txiv tsev. Thiab tus Tswv hais rau nws tias, Tseeb tiag kuv yuav nrog koj nyob, thiab koj yuav tua cov Midianites ib yam li yog ib tug tibneeg xwb. Cov Neeg Txiav Txim 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Hauv Zephaniah, tus txiv neej muaj hwjchim loj, uas kuj yog Gideon thiab, yuav tsum quaj ntsuag iab kawg. Lo lus “quaj” yog ib lub cim ntawm Txoj Kev Quaj Thaum Ib Tag Hmo hauv hnub kawg, thiab lo lus “iab” sawv cev rau txoj kev chim ncaj ncees. Gideon, los yog Zephaniah tus “txiv neej muaj hwjchim loj,” yog ib lub cim ntawm txoj xov Eliyas uas muaj lub luag hauj lwm qhia Vajtswv haiv neeg txog lawv tej kev txhaum, thiab yeej tseem qhia txog lawv yawg koob tej kev txhaum thiab.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Qw nrov nrov, txhob khuv leejtwg, tsa koj lub suab kom nrov zoo li raj, thiab qhia rau kuv haiv neeg lawv txoj kev txhaum, thiab rau tsev neeg Yakhauj lawv tej kev txhaum. Yaxayas 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Tag nrho cov yaj saub sib haum xeeb ib yam nrog rau hnub kawg, yog li ntawd zaj lus ntawm lub raj hauv Yaxayas kuj yog “lub suab quaj” ntawm tus txiv neej muaj hwj chim hauv Xefaniyas, uas yog Khidi‑oo, thiab lawv sawv daws puav leej tab tom qhia txog tus tub txib Eliyas thiab nws txoj hauj lwm hauv hnub kawg. Hauv Yaxayas, cov nqe nram no qhia tias lawv tej kev txhaum yog kev twv yus txoj cai, vim lawv ntseeg tias lawv yeej tab tom pe hawm thiab ua haujlwm rau tus Tswv tiag tiag.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Los lawv nrhiav kuv txhua hnub, thiab zoo siab xav paub txog kuv tej kev; zoo li ib haiv neeg uas tau ua kev ncaj ncees, thiab tsis tau tso tseg txoj kevcai ntawm lawv tus Vajtswv: lawv nug kuv txog tej kevcai ntawm kev ncaj ncees; lawv zoo siab los ze rau Vajtswv. Yaxayas 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Lub suab quaj iab ntawm tus txiv neej muaj hwj chim yog txoj xov ntawm Txoj Kev Quaj Thaum Ib Tag Hmo, uas muaj nrog rau txoj kev tshwm sim tias hnub tim 18 Lub Xya hli ntuj, 2020 yog ib txoj kev txhaum uas ua tsis raws cai thiab khav theeb tawm tsam tus Tswv, uas yuav tsum raug hloov siab lees txim thiab lees tawm. Lub hauv paus tseem ceeb ntawm txoj xov ntawm Txoj Kev Quaj Thaum Ib Tag Hmo yog kev tsim tsa daim duab ntawm tus tsiaj nyaum, thiab txoj kev txiav txim tom qab ntawd uas Islam coj los raug rau Tebchaws Meskas, thiab tom qab ntawd rau lub ntiaj teb.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Thaum txoj kev thov Vajtswv hauv Leviticus nees nkaum rau raug ua kom tiav rau thaum kawg ntawm roob moj sab qhua ntawm peb hnub ib nrab hauv Tshwmsim kaum ib, yam muaj nqis thiab yam qias neeg yuav raug cais tawm. Cov neeg muaj tswvyim thiab cov neeg ruam yuav muaj roj kub los sis yuav tsis muaj, thiab thaum ntawd lawv yuav zoo li Khede-oos “ib tug txiv neej.” Raws li Xefaniya hais, ua ntej txoj cai Hnub Caiv cuav raug tshaj tawm, Khede-oos, tus uas yog Eliyas, tus uas yog Exekees, tus uas yog tus txiv neej muaj hwjchim loj, yuav nthuav tawm txoj xov ntawm Kev Quaj Thaum Nruab Nrab Hmo, koom nrog txoj kev iab ntawm kev qhia Vajtswv haiv neeg lawv txoj kev txhaum ntawm kev koom tes hauv qhov kev twv ua ntej txog Lub Xya hli ntuj 18, 2020, thiab lawv txoj kev sim ua kom ncaj ncees rau lawv qhov kev twv ntawd tom qab nws poob tag nrho tsis muaj dab tsi txhawb tau.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
Xefaniya qhia txog ib qho kev sib sau ua ke ntawm Vajtswv haiv neeg nyob rau hauv hnub kawg uas los ua ntej txoj cai Sunday raug tshaj tawm. Qhov kev sib sau ua ke ntawd kuj raug sawv cev los ntawm Exekees thawj zaj lus faj lem hauv tshooj peb caug xya.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Yog li ntawd kuv tau cev lus faj lem raws li kuv tau raug txib; thiab thaum kuv cev lus faj lem, muaj ib lub suab nrov, thiab saib seb, muaj ib qho kev co txav, ces cov pob txha txawm los sib sau ua ke, pob txha rau nws tus pob txha. Thiab thaum kuv ntsia, saib seb, cov leeg thiab nqaij txawm tuaj rau saum lawv, thiab daim tawv nqaij npog lawv saum toj: tiam sis tsis tau muaj pa nyob hauv lawv. Ezekiel 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Exekees tau cev faj lem rau cov pob txha qhuav uas pw tuag hauv txoj kev ntawm lub nroog ntawd hauv Qhia Tshwm tshooj kaum ib, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig thiab. Lawv xub raug sau los sib sau ua ke.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Thiab lawv tej cev tuag yuav pw rau ntawm txoj kev hauv lub nroog loj, uas raws sab ntsuj plig hu ua Sodom thiab Egypt, yog qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig. Thiab cov uas yog neeg, thiab xeem, thiab lus, thiab haiv neeg, yuav pom lawv tej cev tuag tau peb hnub thiab ib nrab, thiab yuav tsis cia muab lawv tej cev tuag faus rau hauv qhov ntxa. Thiab cov uas nyob saum npoo ntiajteb yuav zoo siab rau lawv, thiab yuav lomzem, thiab yuav sib xa khoom plig rau ib leeg; vim ob tug yaj saub no tau tsim txom cov uas nyob saum npoo ntiajteb. Tshwmsim 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Lawv raug sau ua ke thaum peb hnub rhais nrog ib nrab tab tom los txog qhov kawg. Peb hnub rhais nrog ib nrab ntawd sawv cev rau lub sij hawm tos ntev ntawm Mathais tshooj nees nkaum tsib, tiam sis nws kuj yog kev tawg khiav ntawm “xya lub sij hawm” hauv Levi Tej Kevcai tshooj nees nkaum rau. Cov uas raug sau ua ke no twb tau tawg khiav ua ntej lawm, thiab Xefaniyas txheeb lawv tias yog ib “haiv neeg uas tsis muaj leejtwg ntshaw.” Haiv neeg uas tsis muaj leejtwg ntshaw ntawd yog cov uas tau tuag nyob hauv tej kev thaum lub ntiaj teb zoo siab rau lawv tej cev tuag, tab sis tom qab ntawd raug sau ua ke thiab mam li dhau los ua haiv neeg uas yog lub hom phiaj raug tawm tsam ntawm lub hwj chim zaj ntawm hnub kawg, cov uas tsa tus niam ntiav ntawm Thailaub ua lawv lub taub hau.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.
Ib Zaj Nkauj los yog Nkauj Qhuas Vajtswv ntawm Asaf. Au Vajtswv, txhob nyob twjywm; txhob tuav rawv koj txoj kev ntsiag to, thiab txhob nyob qes nti, Au Vajtswv. Vim saib seb, koj cov yeeb ncuab tab tom ua suab nrov ntxhov; thiab cov uas ntxub koj tau tsa taub hau siab. Lawv tau nrog tswv yim dag ntxias tawm tswv yim tawm tsam koj haiv neeg, thiab tau sab laj tawm tsam koj cov uas koj khaws zais tseg. Lawv tau hais tias, Cia li los, peb muab lawv txiav pov tseg kom txhob ua ib haiv neeg ntxiv lawm; xwv kom neeg tsis nco txog cov Yixayee lub npe lawm. Vim lawv tau sib sab laj ua ke nrog ib lub siab; lawv tau koom tes tawm tsam koj. Ntawv Nkauj 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Lawv lub hom phiaj yog yuav ntes cov Yixayee sab ntsuj plig hauv hnub kawg thiab muab lawv pov rau hauv Nebuchadnezzar lub cub hluav taws kub hnyiab. Thaum cov pob txha tuag xub hnov Yaxayas “lub suab,” qw tshaj tawm txoj xov ntawm Kev Qw Thaum Ib Tag Hmo, lawv tseem nyob hauv roob moj sab qhua ntawm peb hnub ib nrab. Tom qab ntawd lawv yuav tsum xaiv seb puas yuav txais lossis tsis lees txais tus Nplig Siab uas Khetos tau cog lus tias yuav xa tuaj, tus uas qhia lawv kom pom lawv txoj kev txhaum ntawm Lub Xya hli ntuj 18, 2020.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Nej nej kuv haiv neeg, nej nej kuv haiv neeg, nej tus Vajtswv hais li ntawd. Nej hais lus nplij siab rau Yeluxalees, thiab hu nrov nrov rau nws, tias nws txoj kev ua rog twb tiav lawm, tias nws txoj kev tsis ncaj twb raug zam txim lawm; rau qhov nws tau txais ob npaug ntawm tus Tswv txhais tes vim tag nrho nws tej kev txhaum. Lub suab ntawm tus uas quaj hu nyob hauv tebchaws moj sab qhua hais tias, Nej npaj tus Tswv txojkev, nej kho kom ncaj ib txojkev loj hauv tebchaws qhuav rau peb tus Vajtswv. Txhua lub hav yuav raug tsa siab, thiab txhua lub roob thiab txhua lub toj yuav raug txo kom qis; thiab tej uas nkhaus yuav raug kho kom ncaj, thiab tej chaw ntxhib yuav ua kom tiaj: Thiab tus Tswv lub yeeb koob yuav raug tshwm tawm los, thiab txhua cev nqaij daim tawv yuav pom ua ke: rau qhov tus Tswv lub qhov ncauj twb hais lawm. Yaxayas 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Nqe uas qhia txog tes dej num ntawm lub suab qw nyob hauv tebchaws moj sab qhua muaj qee yam ntaub ntawv ntxaws heev. Nws txoj xov yuav raug tsa saum kev tshwm sim txog tus cwj pwm ntawm Khetos, raws li qhov tseeb uas “yeeb koob,” uas yog tus cwj pwm ntawm Khetos, yuav raug muab tshwm tawm. Phau Tshwm Sim ntawm Yexus Khetos uas raug qhib tawm tsis pub twg paub ua ntej lub sijhawm kaw ntawm lub sijhawm sim neej xaus lawm yog kev qhib tawm txog tus cwj pwm ntawm Khetos raws li tau sawv cev los ntawm feem ntawm Nws tus cwj pwm uas raug sawv cev tias yog Alpha thiab Omega. Yuav raug tshwm tawm thiab tias Nws tus cwj pwm yog “qhov tseeb.”
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Ib qho lus qhia ntxiv yog tias thaum lub suab pib qw, nws tseem nyob hauv roob moj sab qhua ntawm peb hnub ib nrab, vim nws tab tom qw hauv roob moj sab qhua. Hauv txojkev yaj saub, thaum nws tes haujlwm pib lawm, ob tug timkhawv tseem pw tuag hauv txojkev uas hla dhau Ezekiel lub hav. Ib qho tseeb tshwjxeeb ntxiv yog tias thaum lub suab pib nws tes haujlwm, tag nrho lub ntiajteb yuav muaj txojkev nkag tau rau txoj xov ntawd. Ib qho kev soj ntsuam ntxiv yog tias txoj xov no raug muab nyob rau lub sijhawm ntawm hnub kawg thaum Khetos tab tom lwv tawm kev txhaum ntawm ib puas plaub caug plaub txhiab leej, vim lawv tej kev tsis ncaj twb raug zam txim lawm. Qhov tseeb tu siab uas kuj raug nthuav tawm “kab saum kab,” yog tias tsuas yog cov uas ua tau raws li tej kev cai tseev kom muaj ntawm txoj moo zoo xwb thiaj yuav tau txais txojkev zam txim uas tab tom raug ua tiav nyob hauv zaj keeb kwm ntawd.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Tsuas yog cov uas teb raws li tej lus yuav tsum tau txuas nrog txoj kev thov Vajtswv hauv Leviticus nees nkaum rau xwb thiaj yuav tau lawv tej kev txhaum thiab lawv tej yawg koob tej kev txhaum raug lwv tawm mus, rau qhov lawv tau txais “ob npaug rau tag nrho nws tej kev txhaum.” Tus Tswv “txhais tes” uas txuas nrog lawv tej kev txhaum thiab lawv tej yawg koob tej kev txhaum yog ib lub cim ntawm thawj txoj kev poob siab, thaum tus Tswv tuav Nws txhais tes npog ib qho yuam kev uas ua rau muaj thawj txoj kev poob siab ntawd. Hauv keeb kwm Millerite Nws txhais tes txwv tsis pub Vajtswv haiv neeg pom ib qho tseeb uas zais cia. Nws txhais tes hauv keeb kwm ntawd sawv cev rau Nws txoj kev tu thiab coj raws li Vajtswv lub hwj chim. Nyob rau hnub kawg Nws txhais tes sawv cev rau Vajtswv haiv neeg qhov tsis kam lees ib qho tseeb uas Vajtswv tau tshwm tawm, thiab tom qab ntawd Nws txhais tes sawv cev rau Nws txoj kev txiav txim saum ntuj.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Nrog lub suab ntawm Exekees thawj zaj lus faj lem, cov neeg tuag raug sib sau ua ke, los tseem tsis tau sawv ua ib pab tub rog muaj hwj chim loj. Exekees zaj lus faj lem thib ob hauv tshooj peb caug xya ua tiav qhov ntawd los ntawm kev coj txoj pa uas los ntawm plaub ceg cua los.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Ces nws hais rau kuv tias, Cev lus faj lem rau cua, cev lus faj lem, koj tus tub ntawm neeg, thiab hais rau cua tias, Tus Tswv Vajtswv hais li no; Au pa sia, cia li tuaj ntawm plaub ceg cua tuaj, thiab tshuab rau saum cov neeg no uas raug tua lawm, kom lawv thiaj muaj sia. Ces kuv cev lus faj lem raws li nws tau txib kuv, thiab pa sia nkag los rau hauv lawv, thiab lawv tau muaj sia, sawv ntsug rau saum lawv ob txhais taw, ua ib pab tub rog loj kawg li. Ces nws hais rau kuv tias, Koj tus tub ntawm neeg, cov pob txha no yog tag nrho tsev neeg Ixayees: saib maj, lawv hais tias, Peb cov pob txha qhuav tag lawm, thiab peb txoj kev cia siab ploj lawm: peb raug txiav ncaim tawm raws li peb tej feem. Yog li ntawd cia li cev lus faj lem thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib maj, Au kuv haiv neeg, kuv yuav qhib nej tej ntxa, thiab ua kom nej tawm hauv nej tej ntxa tuaj, thiab coj nej los rau hauv thaj av Ixayees. Thiab nej yuav paub tias kuv yog tus Tswv, thaum kuv tau qhib nej tej ntxa, Au kuv haiv neeg, thiab coj nej tawm hauv nej tej ntxa tuaj, Thiab yuav muab kuv tus Ntsuj Plig tso rau hauv nej, ces nej yuav muaj sia, thiab kuv yuav tsa nej rau hauv nej thaj av nej tus kheej: ces nej yuav paub tias kuv yog tus Tswv tau hais tej no, thiab tau ua tiav lawm, tus Tswv hais li ntawd. Exekees 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Tus pa ntawm Yaxekees tej lus faj lem ntawd yog txoj xov kaw, rau qhov nws los ntawm plaub ceg cua.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Thiab tom qab tej no kuv pom plaub tug tim tswv sawv ntawm plaub ceg kaum ntuj, tuav plaub nthwv cua ntawm lub ntiajteb, kom cua txhob tshuab rau saum lub ntiajteb, los rau saum hiavtxwv, los rau ib tsob ntoo twg li. Thiab kuv pom dua ib tug tim tswv nce tuaj ntawm sab hnub tuaj tuaj, muaj lub cim foob ntawm Vajtswv uas muaj sia nyob; thiab nws qw nrov nrov rau plaub tug tim tswv uas tau pub rau lawv ua kev puas tsuaj rau lub ntiajteb thiab rau hiavtxwv, hais tias, Tsis txhob ua kev puas tsuaj rau lub ntiajteb, los rau hiavtxwv, los rau tej ntoo, mus txog thaum peb tau muab lub cim foob rau cov tub qhe ntawm peb tus Vajtswv rau ntawm lawv hauv pliaj. Qhia Tshwm 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Plaub cua cua sawv los ntawm sab hnub tuaj, thiab raws li kev faj lem, Islam yog tib si “cua sab hnub tuaj” thiab “cov me nyuam ntawm sab hnub tuaj.” Ezekiel tus “pa,” uas hloov cov cev uas twb raug tsim lawm mus ua “ib pab tub rog loj thiab muaj hwjchim kawg nkaus,” yog txoj xov uas muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Txoj xov muab lub cim ntim hauv Revelation tshooj xya sawv los ntawm sab hnub tuaj. Txoj xov ntawd yog txoj xov ntawm Kev Quaj Hu Ib Tag Hmo, thiab Zephaniah txheeb nws tias yog suab raj “tswb ceeb toom tawm tsam tej nroog uas muaj laj kab ruaj khov, thiab tawm tsam tej yees siab.”
A tower is a symbol of the church.
Ib tug yees yog ib lub cim sawv cev rau pawg ntseeg.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
“Hauv zaj lus piv txwv ntawd, tus tswv tsev sawv cev rau Vajtswv, lub vaj txiv hmab sawv cev rau haiv neeg Yudais, thiab lub laj kab sawv cev rau txoj kevcai saum ntuj los uas yog lawv txoj kev tiv thaiv. Lub yees yog ib lub cim ntawm lub tuam tsev.” The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Ib lub nroog yog ib lub nceeg vaj hauv tej lus faj lem hauv Phau Vajlugkub. Lub hwj chim papacy yog “Babylon,” “lub nroog loj ntawd.” Fabkis, thiab tom qab ntawd ces Tebchaws Meskas, yog “lub nroog loj,” ntawm “Sodom thiab Egypt.” Yeluxalees yog “lub nroog loj,” uas nqes los saum ntuj los. Xefaniya txoj xov yog tawm tsam tej nroog thiab tej yees, lossis tawm tsam kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, uas raws li lub ntsiab txhais yog daim duab ntawm tus tsiaj nyaum. Qhov no yog txoj xov “zais cia” hauv Daniyee tshooj ob.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Ua ntej kiag li ntawm txoj cai Sunday uas raug txib tawm, uas yog xeem Nebukhanexa tus pej thuam kub hauv Daniyee tshooj peb, cov cev tuag sawv rov qab los thiab raug hloov los ua ib pab tub rog muaj hwjchim loj kom tshaj tawm txoj xov uas qhia kom paub thiab tawm tsam kev tsim ntawm kev sib koom tes ntawm pawg ntseeg thiab lub xeev, thaum tib lub sijhawm kuj qhia kom paub tias Islam yog yam cuab tam uas Vajtswv txoj kev tuav tseg tau npaj tseg uas Nws siv los coj Nws txoj kev txiav txim los rau saum cov uas yuam kom pe hawm hnub Sunday, ib yam li Nws tau ua hauv keeb kwm yav dhau los. Txoj xov ntawd qhia kom paub tias thaum tus pej thuam raug txhim kho tiav lawm, thiab yuam kom txais lub cim ntawm tus tsiaj qus, ces txoj kev txiav txim yuav raug coj los.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Tsis muaj ib qho lus hais ncaj qha nyob hauv Daniyees tshooj peb txog tus duab ntawm tsiaj nyaum uas coj mus txog thiab loj hlob tiav rau hauv txoj cai Hnub Caiv, tiam sis yuav tsis muaj ib zaj lus thib peb yog tsis muaj zaj lus thawj thiab zaum ob, rau qhov Daniyees tshooj ob yuav tsum raug suav nrog hauv kev nthuav tawm ntawm tej qhov tseeb uas raug sawv cev nyob hauv Daniyees tshooj peb. “Qhov tsis pub leejtwg paub” ntawm npau suav txog tus duab hauv tshooj ob qhia kom paub txog Vajtswv haiv neeg los txog rau qhov lees paub txog qhov cuam tshuam txog txoj sia thiab txoj kev tuag ntawm Nebukhanexa tus duab ntawm tsiaj nyaum.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Kev xav uas raug ua kom dawb huv yuav tsum hais tias thaum Nebuchadnezzar txiav txim siab tias nws yuav muaj ib qho kev fij hawm qhib rau nws tus mlom kub, ces tus mlom ntawd yuav tsum raug txhim ua ntej, thiab cov neeg ntaus nkauj yuav tsum tau xyaum cov nkauj uas lawv yuav ntaus hauv lub tshoob ntawd. Yuav tsum muaj kev npaj ua ntej txuas mus ntev ib ntus nrog kev khawb av, kev nteg lub hauv paus, kev txhim choj ncej rau kev ua haujlwm, thiab cov neeg ua haujlwm taug kev tuaj thiab mus, thiab qhov kev npaj ntawd yog kev tsim daim duab ntawm Nebuchadnezzar txoj kev npau suav, tiam sis Nebuchadnezzar txoj kev khav theeb txiav txim siab los ua ib daim duab ntawm tsuas yog ib tug tsiaj xwb, tsis yog txhua lub nceeg vaj hauv Vajlugkub tej lus faj lem. Kev txhim daim duab ntawd yog qhov kev sim siab uas Vajtswv haiv neeg yuav tsum dhau ua ntej lub sij hawm kev sim siab kaw, thiab ua ntej lawv raug muab cim, ua ntej suab nkauj pib.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Kev xav uas raug dawb huv kuj qhia tias Shadrach, Meshach thiab Abednego tsis yog cov qhev Henplais xwb uas tau pom kev npaj ua ntej rau kev fij tsa tus mlom kub ntawd. Lawv tsuas yog cov Henplais xwb uas to taub qhov txhais thiab qhov yuav los ntawm cov kev npaj ntawd tias yog ib lo lus ceeb toom txog txoj sia thiab txoj kev tuag, thiab lawv tau npaj lawv tus kheej ib leeg rau qhov teeb meem loj uas tab tom yuav los.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Hauv nqe lus ntawm Muam White nyob thaum pib ntawm tsab xov xwm no, nws tsis yog tsuas yog muab Xefaniya tej lus txib tso ua ke nrog Nebukhanexas tus mlom kub thiab txoj cai Hnub Caiv Sunday xwb, tiam sis nws tseem qhia kom meej txog Yaxayas txoj kev cai txib tsis ncaj ncees thiab.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
Kev puastsuaj rau cov uas txiav txim raws li txoj cai tsis ncaj ncees, thiab cov uas sau tej kev tsim txom uas lawv tau tshaj tawm tseg; kom tig cov neeg txom nyem kom plam txoj kev txiav txim ncaj, thiab txeeb txoj cai ntawm cov neeg pluag hauv kuv haiv neeg, kom cov poj ntsuam thiaj ua lawv tej tsiaj raug noj, thiab kom lawv txeeb cov me nyuam tsis muaj txiv! Thiab nej yuav ua li cas nyob rau hnub uas raug xyuas, thiab nyob rau hauv txoj kev puastsuaj uas yuav los ntawm qhov chaw deb? Nej yuav khiav mus cuag leej twg thov kev pab? Thiab nej yuav tso nej lub meej mom tseg rau qhov twg? Yaxayas 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
Yaxayas “txoj kevcai tsis ncaj ncees,” yog txoj cai Hnub Caiv, thiab nws yog “hnub ntawm txoj kev tuaj xyuas” thiab “kev puam tsuaj,” rau Tebchaws Meskas, vim “kev thim txojkev ntseeg ntawm haiv neeg” yog raws los ntawm “kev puas tsuaj ntawm haiv neeg.” Raws li Yaxayas hais, thaum txoj cai Hnub Caiv los txog, uas kuj yog Nebukhanexas tus mlom kub, “kev puam tsuaj” “yuav los ntawm qhov chaw deb.”
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Nco ntsoov txog qhov no, thiab nej yuav tsum qhia nej tus kheej ua neeg muaj siab tawv: nej cov uas ua txhaum, cia li rov coj qhov no los rau hauv nej lub siab. Nco ntsoov txog tej xwm txheej yav tas los thaum ub: rau qhov kuv yog Vajtswv, thiab tsis muaj lwm tus; kuv yog Vajtswv, thiab tsis muaj ib tug twg zoo li kuv, tus uas tshaj tawm qhov kawg txij thaum pib, thiab txij thaum puag thaum ub txog tej uas tseem tsis tau tshwm sim, hais tias, Kuv lub tswv yim yuav nyob ruaj khov, thiab kuv yuav ua txhua yam raws li kuv lub siab nyiam: hu ib tug noog txhom tsiaj los ntawm sab hnub tuaj, tus txiv neej uas ua kom tiav kuv lub tswv yim los ntawm ib lub teb chaws nyob deb: muaj tseeb, kuv twb hais lawm, kuv kuj yuav coj kom muaj tiav; kuv twb npaj tseg lawm, kuv kuj yuav ua thiab. Cia li mloog kuv, nej cov uas muaj siab tawv, nej cov uas nyob deb ntawm kev ncaj ncees: kuv coj kuv txoj kev ncaj ncees los ze; nws yuav tsis nyob deb, thiab kuv txoj kev cawm seej yuav tsis qeeb: thiab kuv yuav tsa kev cawm seej rau hauv Xi-oos rau cov Yixayee uas yog kuv lub yeeb koob. Yaxayas 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Yaxayas muab nqe no tso rau thaum kawg ntawm lub sijhawm tos, rau qhov thaum ntawd nws “txoj kev cawm seej yuav” tsis “ncua” lawm. Nws yog thaum kawg ntawm peb hnub thiab ib nrab ntawm Tshwmsim tshooj kaum ib. Qhov kawg ntawm lub sijhawm tos raug cim los ntawm kev tuaj txog ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo, thaum Exekees cov tub rog loj sawv tsees. Thaum lawv sawv tsees lawm, lawv raug tsa los ua ib tug chij rau hauv Tshwmsim tshooj kaum ib.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Tom qab peb hnub thiab ib nrab hnub, tus Ntsuj Plig ntawm txoj sia uas los ntawm Vajtswv tau nkag los rau hauv lawv, thiab lawv sawv ntsug ruaj rau ntawm lawv ko taw; thiab kev ntshai loj tau poob los saum cov uas pom lawv. Thiab lawv hnov ib lub suab nrov loj tawm saum ntuj los hais rau lawv tias, Nej cia li nce los rau ntawm no. Thiab lawv tau nce mus saum ntuj hauv ib tauv huab; thiab lawv cov yeeb ncuab ntsia ntsoov saib lawv. Thiab tib lub sij hawm ntawd muaj ib qho av qeeg loj, thiab ib feem kaum ntawm lub nroog poob lawm, thiab hauv qhov av qeeg ntawd neeg raug tua xya txhiab leej; hos cov seem ciaj sia ntshai kawg, thiab qhuas lub yeeb koob rau Vajtswv tus nyob saum ntuj. Qhov kev txom nyem thib ob twb dhau lawm; saib seb, qhov kev txom nyem thib peb los sai sai. Tshwmsim 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Ob tug tim khawv hauv Qhia Tshwm tshooj kaum ib nce mus rau saum ntuj ceeb tsheej ua tus chij, nyob hauv tib lub sijhawm nrog qhov av qeeg, uas yog txoj cai hnub Caiv. Nyob rau lub sijhawm ntawd, los yog raws li Yauhas hais tias, “hauv lub sijhawm ntawd,” raws li Yaxayas tshooj plaub caug rau, Vajtswv hu “tus txiv neej” uas ua tiav Nws lub tswv yim, tus uas kuj yog “ib tug noog tua tsiaj ntawm sab hnub tuaj.” Tus noog tua tsiaj, uas yog “tus txiv neej” Vajtswv siv los ua tiav Nws lub tswv yim, tuaj ntawm “ib lub tebchaws deb.” Hauv Yaxayas tshooj kaum, thaum lub sijhawm ntawm “txoj cai tsis ncaj ncees” uas yog txoj cai hnub Caiv, “kev puam tsuaj” ntawm Tebchaws Meskas los ntawm “deb” tuaj. “Sab hnub tuaj” yog ib lub cim sawv cev rau Islam, vim nyob hauv tej lus faj lem lawv yog ob qho tib si “cov me nyuam sab hnub tuaj,” thiab “cua sab hnub tuaj.” “Ib tug noog” hauv tej lus faj lem yog ib txoj kev ntseeg, raws li sawv cev los ntawm Npanpiloo yog ib lub tawb uas puv npo cov noog qias neeg thiab ntxub ntxaug. “Tus noog tua tsiaj” uas tuaj ntawm ib lub tebchaws deb nyob sab hnub tuaj, yog txoj kev ntseeg Islam.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Thiab nws quaj nrov nrov nrog ib lub suab muaj hwjchim, hais tias, Npanpiloo tus loj kawg tau poob lawm, tau poob lawm, thiab tau los ua chaw nyob ntawm tej dab, thiab yog chaw khaws txhua tus ntsujplig qias neeg, thiab yog tawb kaw txhua hom noog tsis huv thiab ntxub ntxaug. Qhia Tshwm 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Peb-txheej-kev-koom-ua-ib ntawm Npanpiloo niaj hnub no sawv cev rau peb yam kev tswj kav, thiab kuj rau peb yam kev ntseeg. Kev ntseeg ntawm United Nations yog kev ntseeg ntsujplig dab, kev ntseeg ntawm Tebchaws Asmeskas yog Protestantism uas tau tig ncaim txojkev ntseeg tseeb lawm, thiab kev ntseeg ntawm tus pope yog Catholicism. Tag nrho cov kev ntseeg ntawd qee zaum raug cim ua pojniam, tabsis kuj raug cim ua noog thiab. Nws yog lub hwjchim kev ntseeg thiab kev nom kev tswv ntawm United Nations, nrog Tebchaws Asmeskas ua tus vajntxwv tseemceeb, uas tsa txoj papacy rau saum lub zwm txwv ntawm lub ntiajteb. Hauv phau ntawv Xekhaliya, yog ob tug noog uas tsa tus pope, tus uas tus tubtxib Povlauj hauv ob Thexalaunika cim tias yog tus “neeg phem” ntawd.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Ces tus tim tswv uas hais lus nrog kuv txawm tawm mus, thiab hais rau kuv tias, Cia li tsa koj lub qhov muag nim no thiab saib seb yam no uas tabtom tawm mus yog dabtsi. Thiab kuv hais tias, Nws yog dabtsi? Thiab nws hais tias, Nov yog ib lub efa uas tabtom tawm mus. Nws hais ntxiv tias, Nov yog lawv daim duab pom thoob plaws tag nrho lub ntiajteb. Thiab saib seb, muaj ib daim hlau lead hnyav ib talas raug tsa los: thiab nov yog ib tug pojniam uas zaum hauv nruab nrab ntawm lub efa. Thiab nws hais tias, Nov yog kev phem. Thiab nws muab nws pov rau hauv nruab nrab ntawm lub efa; thiab nws muab lub pob hlau lead nias rau saum nws lub qhov ncauj. Ces kuv tsa kuv lub qhov muag thiab ntsia, thiab saib seb, muaj ob tug pojniam tawm los, thiab cua nyob hauv lawv tej tis; rau qhov lawv muaj tis zoo li tus noog stork tej tis: thiab lawv tsa lub efa nyob nruab nrab ntawm lub ntiajteb thiab saum ntuj. Ces kuv hais rau tus tim tswv uas hais lus nrog kuv tias, Cov no nqa lub efa mus qhovtwg? Thiab nws hais rau kuv tias, Yuav mus txhim tsa ib lub tsev rau nws nyob hauv lub tebchaws Sinar: thiab nws yuav raug tsa kom ruaj, thiab muab tso rau ntawd saum nws lub hauv paus. Xekhaliya 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Ib lub efas yog ib lub tawb uas siv los ntsuas. Ob tug pojniam uas tsa lub efas, lossis lub tawb uas txoj kev cai papacy zaum nyob hauv nruab nrab, yog ob pawg ntseeg. Ob txoj kev ntseeg yuav coj txoj kev ntseeg uas raug txhais tseg hauv Vajlugkub hais tias yog “tus neeg phem ntawd” thiab yuav tsa ib lub tsev rau nws hauv tebchaws Sinar. Sinar yog ib lub npe ntxiv rau Npanpiloo, thiab lub Koom Txoos Kas Tos Liv yog Npanpiloo tus loj hauv hnub kawg.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Ob tug pojniam uas “tsa” tus pojniam phem nyob hauv Npanpiloo, muaj “cua nyob hauv lawv tej tis.” Ob tug pojniam ntawd kuj yog noog thiab, rau qhov lawv muaj “tis,” thiab qhov uas lawv tsa tus pojniam ntawd yog vim “cua” ntawm Islam, rau qhov Islam coj txhua tus neeg txhais tes los sib sau ua ke. Tus pojniam uas raug tsa sawv ntawd, tau raug kaw hauv lub ephas txij li thaum nws raug nws lub qhov txhab tuag taus xyoo 1798, rau qhov twb muaj ib lub hnyav txhuas muab tso rau saum lub qhov ncauj ntawm lub ephas uas nws nyob hauv lawm. Tab sis thaum suab paj nruag ntawm Nenpukhanexas txoj kab ke pe hawm pib nrov tuaj, ob tug pojniam ntawm Protestantism uas tau thim kev ntseeg thiab Kev Ntseeg Ntsuj Plig txav lub hnyav txhuas ntawd tawm mus, thiab tsa lub taub hau thib yim, uas yog ntawm xya lub ntawd, kom sawv.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Thaum peb tab tom nce los txog rau qhov kev kub ntxhov kawg, nws yog ib yam tseem ceeb heev kom muaj kev sib haum xeeb thiab kev koom siab nyob hauv cov cuab yeej uas tus Tswv siv. Lub ntiaj teb puv npo rau tej cua daj cua dub thiab kev ua tsov rog thiab kev sib ceg sib txawv. Tiamsis nyob hauv ib tug thawj—lub hwjchim papas—cov neeg yuav sib koom ua ke los tawm tsam Vajtswv hauv tus kheej ntawm Nws cov timkhawv. Qhov kev koom siab no raug muab khi ruaj los ntawm tus thim kev ntseeg loj. Thaum nws nrhiav kev koom nws cov neeg sawv cev kom ua rog tawm tsam qhov tseeb, nws yuav ua haujlwm los faib thiab ua rau cov uas txhawb qhov tseeb tawg khiav mus. Kev khib siab, kev xav phem txog lwm tus, kev hais lus phem, yog nws ua kom tshwm sim los tsim kev tsis sib haum thiab kev sib cais.” Testimonies, volume 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Kev koom siab peb tog tsa txoj kev papacy ua lub taub hau, vim lawv npaj siab yuav rhuav tshem haiv neeg uas tsis xav tau.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.
Vim saib, koj cov yeeb ncuab tabtom ua suab nrov ntxhov; thiab cov uas ntxub koj twb tsa taub hau siab lug lawm. Lawv tau tawm tswv yim ntxias dag tawm tsam koj haiv neeg, thiab sib tham tawm tsam koj cov neeg uas koj zais cia. Lawv tau hais tias, Cia li los, peb txiav lawv pov tseg kom txhob ua ib haiv neeg ntxiv lawm; kom lub npe Ixayees txhob raug nco txog ntxiv lawm. Ntawv Nkauj 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Noog yog ib txoj kev ntseeg, thiab tus “noog nqhis‑noj txij sab hnub tuaj” uas Vajtswv hu tuaj thaum “teev” ntawm txoj cai Hnub Sunday, thaum txoj xov ntawm Kev Quaj Nruab Nrab Hmo tab tom raug tshaj tawm, yog Islam. Vim li ntawd, nyob hauv tib “teev” uas cov neeg tuag uas raug tsa sawv rov qab nce mus saum ntuj ceeb tsheej ua lub cim, ces “kev txom nyem thib peb” ntawm Islam los sai sai. Qhov no yog vim li cas Yaxayas hais nyob hauv nqe ib ntawm tshooj kaum tias, “Kev txom nyem” rau lawv uas tshaj tawm tej kevcai tsis ncaj. Cov “Kev txom nyem” hauv Phau Tshwm Sim yog Islam, thiab Islam yog txoj kev txiav txim uas Vajtswv txoj kev saib xyuas teem tseg, lossis cuab yeej, lossis pas nrig (Isaiah 10:5) uas Vajtswv siv los rau txim rau Tebchaws Meskas vim nws yuam kom pe hawm Hnub Sunday.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Yaxaya tshooj plaub caug rau qhia kom paub tias “tus noog qus uas nqhis noj tua los ntawm sab hnub tuaj” yog “tus txiv neej uas ua raws li kuv tej lus qhia.” “Tus txiv neej” ntawd yog Islam, thiab nws raug hu ua “los ntawm ib lub teb chaws nyob deb,” rau qhov Vajtswv twb “npaj tseg” los txiav txim rau Tebchaws Meskas, thiab tom qab ntawd rau lub ntiaj teb, vim kev yuam kom hwm Hnub Caiv Sunday, ib yam li Nws tau ua yav tag los nrog Loos pej kum teb thiab plaub lub raj xub thawj, thiab tom qab ntawd nrog Loos papacy hauv lub raj “Kev Puas Tsuaj” thib tsib thiab thib rau. Nws lub hom phiaj hauv Yaxaya tshooj plaub caug rau yog hu “tus noog qus uas nqhis noj tua los ntawm sab hnub tuaj,” thiab Nws qhia rau Nws haiv neeg uas ntshaw kom to taub Nws tej lus qhia thiab Nws lub hom phiaj tias: “Nco ntsoov tej qub txheej thaum ub: rau qhov kuv yog Vajtswv, thiab tsis muaj dua lwm tus; kuv yog Vajtswv, thiab tsis muaj ib tug twg zoo li kuv, Qhia qhov kawg txij thaum pib, thiab txij thaum ub los tej yam uas tseem tsis tau muaj tshwm sim, hais tias, Kuv tej lus qhia yuav nyob ruaj khov, thiab kuv yuav ua kom tiav txhua yam uas ua rau kuv txaus siab.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Hauv nqe peb hauv Yaxayas tshooj kaum, Yaxayas tau sau tseg peb lo lus nug tseem ceeb:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Thiab thaum hnub raug saib xyuas los txog, thiab thaum txoj kev puam tsuaj uas yuav tuaj ntawm qhov chaw deb los txog, nej yuav ua li cas? Nej yuav khiav mus cuag leejtwg kom tau kev pab? Thiab nej yuav tso nej lub hwjchim ci ntsa iab tseg rau qhov twg? Yaxayas 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Lo lus nug kawg qhia meej tias thaj av uas muaj hwjchim ci ntsa iab poob nws lub hwjchim ci ntsa iab thaum muaj txoj cai txiav txim tsis ncaj ncees. Lub hwjchim ci ntsa iab ntawm Tebchaws Meskas yog Txoj Cai Lij Choj, uas raug muab rhuav tshem tag nrho thaum txoj cai Hnub Sunday los txog.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Thiab Txoj Cai Lij Choj tau lees ruaj rau cov pej xeem txoj cai tswj hwm lawv tus kheej, muab tseg tias cov neeg sawv cev uas raug xaiv los ntawm kev pov npav ntawm cov pej xeem yuav tsum tsim thiab coj raws li cov cai lij choj. Kev ywj pheej ntawm kev ntseeg kev cai dab qhuas kuj tau raug pub tseg thiab, txhua tus tibneeg raug tso cai pe hawm Vajtswv raws li tej lus txib ntawm nws lub siab kaj siab ntshiab. Kev tswj hwm raws li pej xeem thiab Kev Ntseeg Protestant tau los ua tej hauv paus ntsiab lus tseem ceeb ntawm lub tebchaws. Cov hauv paus ntsiab lus no yog qhov zais cia ntawm nws lub hwjchim thiab nws txoj kev vam meej.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Nws yog Txoj Cai Lij Choj uas qhia meej txog lub meej mom ci ntsa iab uas raug tso cia rau hauv plua tshauv thaum txog hnub Sunday law.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Thaum haiv neeg uas Vajtswv tau ua haujlwm rau nws nyob rau hauv ib txoj kev zoo kawg li ntawd, thiab saum nws uas Nws tau nthuav daim hlau thaiv ntawm Txoj Kev Muaj Hwjchim Loj Kawg Nkaus, tso tseg tej ntsiab cai Protestant, thiab los ntawm nws txoj cai lij choj muab kev lees paub thiab kev txhawb nqa rau Romanism hauv kev txwv kev ywj pheej ntawm kev ntseeg, ces Vajtswv yuav ua haujlwm hauv Nws tus kheej lub hwjchim rau Nws haiv neeg uas ncaj ncees tiag. Kev tsim txom ntawm Loos yuav raug siv, tiamsis Khetos yog peb qhov chaw nkaum.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Thaum txog rau Yaxayas “txoj cai tsis ncaj ncees,” uas yog txoj cai Hnub Caiv, lub meej mom ntawm Tebchaws Meskas ploj mus lawm, thiab tam sim ntawd nws teb Yaxayas lo lus nug thib ob thaum nws khiav mus rau Koom Haum Tebchaws Ntiajteb, uas yog pab koomtes kaum vajntxwv ntawm Tshwm Sim tshooj kaum xya raws li kev yaj saub qhia tseg, kom nrhiav kev pab los daws qhov kev tawm tsam ntawm Islam ntawm “Kev Txom Nyem” thib peb. Lo lus nug thawj ntawm peb lo lus nug no qhia txog qhov chaw thiab lub sijhawm ntawm txoj kev puam tsuaj ntawm txoj cai Hnub Caiv uas ua rau Tebchaws Meskas pib nws tes haujlwm tom ntej los yuam kom tag nrho lub ntiajteb lees txais kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev, raws li sawv cev los ntawm kev koom ua ib ntawm Koom Haum Tebchaws Ntiajteb thiab lub Koom Txoos Kas Tos Liv, nrog tus pope tuav txoj kev tswj hwm ntawm txoj kev sib raug zoo uas tsis dawb huv ntawd. Nws hu txoj kev puam tsuaj ntawd tias “hnub ntawm kev tuaj xyuas”. Tag nrho tej kev muaj tiag raws li kev yaj saub no sib haum nrog Nebukhadexas txoj kev fij tshwj xeeb rau tus mlom kub.
We will continue chapter three of Daniel in the next article.
Peb yuav txuas ntxiv tshooj peb ntawm Daniyees hauv tsab xov xwm tom ntej.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Hauv keeb kwm ntawm Nebuchadnezzar thiab Belshazzar, Vajtswv hais rau cov neeg niaj hnub no. Kev raug txim uas yuav poob los rau saum cov neeg nyob hauv ntiajteb hnub no yuav yog vim lawv tau tsis lees txais qhov kaj. Peb txoj kev raug txim hauv txoj kev txiav txim yuav tsis yog los ntawm qhov tseeb uas peb tau ua neej nyob hauv kev yuam kev, tiam sis yuav yog los ntawm qhov tseeb tias peb tau tsis quav ntsej tej sijhawm uas Saum Ntuj Ceeb Tsheej xa tuaj kom peb tshawb nrhiav tau qhov tseeb. Txoj hau kev uas yuav paub zoo txog qhov tseeb yog nyob hauv txhua tus ncav cuag tau; tiam sis, ib yam li tus vajntxwv uas ua raws li kev lom zem thiab qia dub, peb muab siab rau ntau dua rau tej yam uas ntxim mloog pob ntseg, ua rau qhov muag txaus siab, thiab ua rau tus nplaig txaus siab, dua li rau tej yam uas nplua nuj rau lub siab, yog cov cuab tam saum ntuj los ntawm qhov tseeb. Yog los ntawm qhov tseeb uas peb thiaj teb tau lo lus nug loj no tias, ‘Kuv yuav tsum ua dabtsi kom tau txais kev cawm dim?’” Bible Echo, September 17, 1894.