The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Lo lus “teev” uas tsuas pom muaj nyob hauv Phau Qub nyob rau hauv phau Daniyee xwb, yeej ib txwm raug txuas nrog ib yam kev txiav txim twg ib txwm. Hauv tshooj peb nws sawv cev rau txoj cai Hnub Caiv, nrog rau qhov kev hais tshwj xeeb txog tus chij uas sawv cev los ntawm Shadrach, Meshach thiab Abednego.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Hauv tshooj plaub, nws sawv cev rau kev tuaj txog ntawm lo lus ceeb toom ntawm thawj tus timtswv txoj xov hauv xyoo 1798. Thaum siv zaum ob hauv tshooj plaub, nws sawv cev rau kev qhib ntawm kev txiav txim tshuaj xyuas rau hnub Kaum Hli 22, 1844. Hauv tshooj plaub, ob zaug uas lo lus “teev” raug siv sawv cev rau keeb kwm ntawm thawj thiab ob tus timtswv cov xov txij xyoo 1798 mus txog rau xyoo 1844. Keeb kwm ntawd yog keeb kwm ntawm xya lub xob quaj hauv Tshwmsim kaum. Xya lub xob quaj no raug sawv cev los ntawm ob zaug uas lo lus “teev” raug siv hauv tshooj plaub, thiab yog li ntawd kuj sawv cev rau keeb kwm ntawm tus timtswv thib peb txij xyoo 1989 mus txog rau txoj cai Hnub Caiv cuav uas yuav los sai no.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Hauv tshooj tsib, lo lus “teev” kuj sawv cev rau txoj cai Hnub Caiv, tiam sis qhov uas raug hais tseg muaj zog nyob ntawd yog hais txog qhov kawg ntawm lub nceeg vaj thib rau ntawm yaj saub qhia hauv Phau Vajlugkub, uas yog Tebchaws Meskas, raws li tau ua tus qauv los ntawm qhov kawg ntawm lub nceeg vaj thawj ntawm yaj saub qhia hauv Phau Vajlugkub, uas yog Npanpiloo. Hauv tshooj peb, qhov uas raug hais tseg muaj zog yog hais txog tus chij hauv lub cub hluav taws, tiam sis hauv tshooj tsib qhov uas raug hais tseg muaj zog yog hais txog Belshazzar txoj hmoo thiab nws txoj kev txiav txim tshwjxeeb, txawm li ntawd los Daniel thaum kawg kuj los txog rau hauv zaj lus ntawd ua tus qauv sawv cev rau tus chij.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Thaum txog txoj cai Hnub Caiv, “teev” ntawm Nenpukhanesas txoj kev fij tseg thiab kev tuag ntawm Npesasas raug sawv cev tawm los. “Teev” uas raug sawv cev ua kev qhib ntawm txoj kev txiav txim nyob hauv tshooj plaub qhia txog kev qhib ntawm txoj kev txiav txim tshuaj xyuas rau hnub tim Kaum Hli 22, 1844, thiab nws kuj qhia txog kev qhib ntawm txoj kev txiav txim rau txim thaum txog txoj cai Hnub Caiv. Txawm yog kev qhib ntawm cov phau ntawv txiav txim nyob hauv lub chaw dawb huv saum ntuj ceeb tsheej rau hnub tim Kaum Hli 22, 1844, los yog qhov pib ntawm Vajtswv txoj kev txiav txim uas coj los rau saum cov uas tau tsis lees txais txoj kev cawm seej, thaum pib ntawm txoj kev txiav txim rau txim thaum txog txoj cai Hnub Caiv, txoj kev ceeb toom hais txog ib qho twg ntawm ob txoj kev txiav txim uas tab tom los txog ntawd raug sawv cev nyob hauv Daniyees tshooj plaub los ntawm thawj zaug siv lo lus “teev,” thiab qhov pib tiag tiag ntawm ib qho twg ntawm ob hom kev txiav txim ntawd raug sawv cev los ntawm zaum ob uas lo lus “teev” raug siv nyob hauv tshooj plaub.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Lo lus siv raws li kab lus qauv hais txog lo lus “hour” raws li Daniel tau siv yog tias nws yog ib lo lus “polysemy”. Ib lo lus polysemy yog ib lo lus uas muaj ntau yam kev txhais, thiab txhua yam kev txhais ntawd tuaj yeem muab sau ua ke nyob rau hauv tib lub ntsiab lus dav. Tsib zaug uas Daniel siv lo lus “hour,” txhua zaug puav leej hais txog kev txiav txim, tabsis txhua zaug ntawd hais txog ntau yam seem sib txawv, txawm yog Vajtswv txoj kev txiav txim pauj rov qab, uas hu ua Nws txoj kev txiav txim ua tiav raws kev tswj hwm, los sis Vajtswv txoj kev txiav txim tshuaj xyuas, uas Nws tab tom txiav txim seb leejtwg yuav dim los sis yuav tsis dim. Txawm yog txoj kev txiav txim tshuaj xyuas uas pib rau hnub Lub Kaum Hli 22, 1844, los sis txoj kev txiav txim ua tiav raws kev tswj hwm uas pib rau txoj cai Hnub Caiv uas yuav los txog sai sai, ob hom kev txiav txim no puav leej muaj kev nce zuj zus raws txheej txheem. Vajtswv txoj kev txiav txim pauj rov qab, los sis txoj kev txiav txim ua tiav raws kev tswj hwm, pib ntawm txoj cai Hnub Caiv thiab nce zuj zus raws txheej txheem, thaum kawg mus txog rau lub sijhawm kaw ntawm tibneeg txoj kev sim siab thiab xya lub mob kawg.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Daniyees tshooj tsib siv lo lus “teev,” los piav txog Vajtswv txoj kev txiav txim raws li tus Tswv uas raug sawv cev los ntawm Belshaxas txoj kev tuag, thiab qhov kawg ntawm haiv neeg uas nws kav.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Nyob rau tib teev ntawd, cov ntiv tes ntawm ib txhais tes neeg txawm tawm los, thiab sau rau ntawm phab ntsa uas pleev nplaum ntawm vajntxwv lub tsev fuabtais, ncaj rau ntawm lub teeb tswm ciab; thiab vajntxwv pom ib feem ntawm txhais tes uas sau ntawd. Daniel 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Kev txiav txim rau txim uas raug coj los siv pib thaum txoj cai Hnub Caiv thawj lis piam, uas kuj raug sawv cev los ntawm Nebukhanexas qhov kev fij tsa tus mlom kub, tiam sis “teev” ntawd hais ntau dua txog txoj kev cawm dim ntawm Vajtswv haiv neeg nyob hauv txoj kev kub ntxhov uas raug coj los txog thaum txoj cai Hnub Caiv thawj lis piam. Kev txiav txim rau txim uas raug coj los siv tawm tsam tus niam ntiav ntawm Tsaus, thiab kuj tawm tsam Tebchaws Meskas, pib thaum txoj cai Hnub Caiv thawj lis piam, uas yog “teev” uas yog ib lub cim ntawm kev txiav txim hauv phau Daniyee.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Thiab kuv hnov dua ib lub suab tawm saum ntuj los, hais tias, Nej kuv haiv neeg, cia li tawm ntawm nws los, xwv nej thiaj tsis koom rau hauv nws tej kev txhaum, thiab xwv nej thiaj tsis raug nws tej kev rau txim. Rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev phem kev qias. Cia li pauj nws raws nraim li nws tau pauj nej, thiab muab rau nws ob npaug raws li nws tej haujlwm; hauv lub khob uas nws tau puv, cia li puv rau nws ob npaug. Nws tau tsa nws tus kheej kom muaj meejmom npaum li cas, thiab tau ua neej nyob hauv kev nplua nuj thiab kev lom zem npaum li cas, ces cia li muab kev txom nyem thiab kev quaj ntsuag rau nws npaum ntawd; rau qhov nws hais hauv nws lub siab tias, Kuv zaum ua ib tug huab tais pojniam, kuv tsis yog poj ntsuam, thiab kuv yuav tsis pom kev quaj ntsuag li. Vim li ntawd, nws tej kev raug mob yuav los txog rau hauv ib hnub xwb, yog kev tuag, kev quaj ntsuag, thiab kev tshaib nqhis; thiab nws yuav raug hlawv kom ploj mus tas nrho hauv hluav taws; rau qhov tus Tswv Vajtswv uas txiav txim rau nws yog tus muaj hwjchim loj. Thiab cov vajntxwv hauv ntiajteb, cov uas tau nrog nws ua kev nkauj kev nraug thiab nyob hauv kev nplua nuj nrog nws, yuav quaj ntsuag nws thiab quaj nyiav rau nws, thaum lawv pom pa taws ntawm nws txojkev kub hnyiab, lawv sawv deb deb rau qhov ntshai nws txojkev txom nyem, hais tias, Alas, alas, lub nroog loj Npanpiloo ntawd, lub nroog muaj hwjchim ntawd! rau qhov koj txojkev txiav txim twb los txog rau hauv ib teev xwb. Tshwmsim 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Txoj cai hnub Sunday hauv Tebchaws Meskas, uas yog qhov pib ntawm kev txiav txim raws kev coj ua, uas kuj yog ib yam uas nce zuj zus mus, pib nyob rau hauv “teev” uas Vajtswv cov me nyuam uas tseem nyob hauv Babylon raug hu tawm los ntawm tus chij cim. Nws yog “teev” uas txoj kev txiav txim los rau saum “lub nroog loj ntawd, Babylon”. Nws txoj kev txiav txim, uas sawv cev los ntawm lo lus “teev,” npog tag lub sijhawm thaum Vajtswv pab yaj lwm pab raug hu tawm hauv Babylon.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexi, uas yuav sawv ua ib lub chij rau tej haiv neeg; lwm haiv neeg yuav los nrhiav nws: thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab. Thiab yuav muaj tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab tau cov seem uas tshuav ntawm nws haiv neeg, cov uas tseem nyob, tawm hauv Assyria, thiab hauv Iyi tebchaws, thiab hauv Pathros, thiab hauv Kush, thiab hauv Elam, thiab hauv Shinar, thiab hauv Hamath, thiab hauv tej kob ntawm hiav txwv. Thiab nws yuav tsa ib lub chij rau tej tebchaws, thiab yuav sau cov neeg Yixayee uas raug ntiab tawm los ua ke, thiab yuav sau cov neeg Yudas uas tawg khiav mus los ntawm plaub ceg kaum ntuj ntawm lub ntiajteb. Yaxayas 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
Tus Tswv tau hu tibneeg tawm hauv Npanpiloo nyob rau hauv txoj haujlwm ntawm thawj tug timtswv saum ntuj nyob rau xyoo 1844, thiab tus timtswv saum ntuj thib ob ntawm zaj keeb kwm ntawd yuav tsum rov muaj dua nyob rau hnub kawg, thaum “Tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab tau cov seem uas tshuav ntawm nws haiv neeg.” Cov seem ntawm haiv neeg uas Nws tabtom hu kom “dua” tawm los, tsis yog tus chij, rau qhov tus chij yog “lub hauv paus ntawm Yexai,” uas sawv los ua “tus chij” uas “Lwm Haiv Neeg nrhiav”. Zaum ob, Vajtswv yuav hu txhua haiv neeg tawm hauv Npanpiloo.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
Nws yuav ua li ntawd los ntawm qhov xub thawj muab “cov uas raug ntiab tawm ntawm cov neeg Ixayees” los sib sau ua ke, uas yog “cov uas tawg khiav ntawm Yudas,” thiab uas tuaj “ntawm plaub ceg kaum ntuj ntawm lub ntiajteb,” thaum lawv raug muab sib sau ua ke thaum kawg ntawm peb hnub ib nrab uas pw tuag hauv txoj kev raws li Qhia Tshwm tshooj kaum ib, uas khiav hla Exekees lub hav uas muaj cov pob txha tuag thiab qhuav.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Teev” uas txoj kev txiav txim rau txim pib rau “Npanpiloo,” uas yog “lub nroog loj” ntawd, yog tib “teev” ntawm “av qeeg loj” hauv Tshwmsim kaum ib. Vajtswv txoj kev txiav txim rau txim pib rau lub “teev” ntawd, rau qhov hauv Tshwmsim tshooj kaum ib, muaj xya txhiab leej raug tua hauv lub “teev” ntawm av qeeg ntawd. Xya txhiab leej ntawd raug sawv cev los ntawm Nenpukhanesas cov “neeg muaj hwj chim tshaj plaws,” uas tuag thaum lawv tab tom pov Shadrach, Meshach thiab Abednego rau hauv lub cub hluav taws uas raug kub “xya npaug” tshaj li qhov qub. Hauv Fab Kis Kev Tawm Tsam, “xya txhiab” ntawd sawv cev rau Fab Kis cov vaj ntxwv thiab nom tswv, lossis nws cov neeg muaj hwj chim. Tsis yog Belshazzar xwb thiaj raug tua hauv tshooj tsib, tiamsis nws pab tub rog kuj raug rhuav tshem thiab. Lub “teev” ntawm txoj cai Sunday pib txoj kev tsim txom uas raug sawv cev los ntawm Vajtswv haiv neeg raug pov rau hauv lub cub hluav taws, tabsis nws kuj cim tias yog qhov pib ntawm Vajtswv txoj kev txiav txim rau txim rau lub nroog loj Npanpiloo.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Nws kuj yog “teev” ntawm av qeeg loj hauv Tshwmsim tshooj kaum ib, thaum cov pob txha uas yav dhau los tuag lawm, uas raug tus tsiaj qus tawm hauv lub qhov tob tsis muaj qab tua rau hauv txoj kev, raug tsa nce mus saum ntuj ceeb tsheej ua ib lub cim chij. Nyob ntawd kuj yog tib “teev” uas txoj Kev Txom Nyem loj thib peb, uas kuj yog lub raj xya, raug tshuab nrov. Lub raj xya yog txoj Kev Txom Nyem loj thib peb, thiab lub hom phiaj ntawm lub raj ntawm txoj Kev Txom Nyem kawg ntawd tsis yog tsuas yog coj kev txiav txim los rau saum cov uas yuam kom pe hawm hnub Sunday xwb, tiam sis kuj yog ua kom txhua haiv neeg npau taws. Txoj Kev Txom Nyem loj thib peb, lub raj xya, thiab kev ua kom txhua haiv neeg npau taws, puav leej yog cov cim uas hais txog lub luag hauj lwm yaj saub ntawm Islam, thiab lawv puav leej raug muab tso rau hauv “teev” ntawm av qeeg loj ntawd.
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. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Ces lawv hnov ib lub suab nrov loj tuaj saum ntuj ceeb tsheej hais rau nkawd tias, Nej cia li nce los saum no. Thiab nkawd txawm nce mus rau saum ntuj ceeb tsheej nyob hauv ib los huab; thiab lawv cov yeeb ncuab pom nkawd. Thiab tib lub sijhawm ntawd muaj ib qho av qeeg loj heev, thiab ib feem kaum ntawm lub nroog vau lawm, thiab hauv qhov av qeeg ntawd xya txhiab leej neeg raug tua tuag; cov uas seem nyob txawm ntshai heev, thiab qhuas Vajtswv uas nyob saum ntuj ceeb tsheej. Txoj kev txom nyem zaum ob twb dhau lawm; saib maj, txoj kev txom nyem zaum peb los sai sai. Thiab tus tim tswv xya tshuab raj; ces muaj suab nrov loj saum ntuj ceeb tsheej hais tias, Tej tebchaws hauv lub ntiajteb no twb los ua peb tus Tswv li thiab ua nws tus Khetos li lawm; thiab nws yuav kav mus ib txhis tsis kawg. Thiab nees nkaum plaub tug txwj laus, uas zaum ntawm Vajtswv xub ntiag saum lawv tej zwm txwv, txawm poob ntsej muag rau hauv av, thiab pe hawm Vajtswv, hais tias, Au tus Tswv Vajtswv uas muaj hwjchim loj kawg nkaus, uas yog tus uas nyob tam sim no, thiab yav tas los tau nyob, thiab yuav los, peb ua koj tsaug; vim koj tau tuav koj lub hwjchim loj, thiab tau kav lawm. Thiab tej haiv neeg npau taws heev, thiab koj txoj kev chim siab twb los txog lawm, thiab lub sijhawm ntawm cov neeg tuag, kom lawv raug txiav txim, thiab kom koj pub nqi zog rau koj cov tub qhe uas yog cov cev Vajtswv lus, thiab rau cov neeg dawb huv, thiab rau cov uas hwm koj lub npe, cov me thiab cov loj; thiab kom koj rhuav tshem cov uas rhuav tshem lub ntiajteb. Tshwmsim 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Ezekiel cov pob txha tuag sawv nce “mus rau saum ntuj nyob hauv ib txheej huab; thiab lawv cov yeeb ncuab” pom “lawv” nyob rau hauv “lub sijhawm” uas Nebuchadnezzar cov suab paj nruag pib nrov, thiab tus poj niam ntiav ntawm Tyre pib hu nkauj, thiab cov Yixayee uas tau thim kev ntseeg pib seev cev. Cov Yixayee uas tau thim kev ntseeg sawv cev rau tus yaj saub cuav, vajntxwv Nebuchadnezzar yog tus zaj, thiab tus poj niam ntiav ntawm Tyre yog tus tsiaj nyaum. Qhov seev cev no raug piav qhia los ntawm cov yaj saub ntawm Baal thiab cov yaj saub ntawm lub hav zoov hauv zaj dab neeg txog Eliyas. Nws kuj raug piav qhia los ntawm Salome qhov seev cev, uas yog Herodias tus ntxhais. Baal yog tus vajtswv cuav uas yog txiv neej, thiab Ashtaroth yog cov yaj saub ntawm lub hav zoov uas yog ib tug poj niam vajtswv. Ua ke lawv sawv cev rau kev sib xyaw ua ke ntawm pawg ntseeg (tus poj niam) thiab lub xeev (tus txiv neej). Ua ke lawv sawv cev rau tus yaj saub cuav ntawm Tebchaws Meskas. Salome qhia meej tias tus yaj saub cuav yog tus ntxhais ntawm Loos, uas nws tus duab yog kev sib xyaw ua ke ntawm pawg ntseeg thiab lub xeev hauv Tebchaws Meskas.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Yog li ntawd, thaum ntawd muaj ib txhia neeg Khadees tuaj ze thiab liam cov Yudais. Lawv hais thiab teb rau vajntxwv Nebukhanexas tias, Au vajntxwv, thov kom koj muaj txojsia nyob mus ib txhis. Koj, Au vajntxwv, tau tsa ib txoj cai tseg tias, txhua tus neeg uas hnov suab raj, suab nplaim, suab nkauj nraug, suab xasnpus, suab ntaus nkauj, thiab suab dulcimer, nrog txhua yam suab paj nruag, yuav tsum pe hawm thiab txhos caug rau daim duab kub ntawd; thiab tus twg tsis txhos caug pe hawm, ces nws yuav raug muab pov rau hauv nruab nrab ntawm lub cub hluav taws cig kub nyhiab. Muaj ib txhia Yudais uas koj tau tsa los saib xyuas tej haujlwm hauv xeev Npanpiloo, yog Shadrach, Meshach, thiab Abednego; cov neeg no, Au vajntxwv, tsis quav ntsej koj li: lawv tsis teev hawm koj cov vajtswv, thiab tsis pe hawm daim duab kub uas koj tau tsa cia. Daniyee 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Nyob rau hauv “lub sij hawm” ntawd, cov yeeb ncuab ntawm Shadrach, Meshach thiab Abednego pom tias lawv tsis kam txais lub cim ntawm tsiaj qus, ces lawv txawm thov vajntxwv kom muab txoj kev txiav txim uas tau teem tseg los ua raws. Nyob rau hauv “lub sij hawm” ntawd, txoj cai hnub Sunday, uas yog txoj kev co uas ntsib tsiaj qus hauv ntiajteb (av qeeg), kev chim thiab kev npau taws ntawm Nebuchadnezzar thiaj raug nthuav tawm.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Ces Nebukhanexaj, hauv nws txoj kev chim thiab npau taws heev, tau txib kom coj Shadrach, Meshach, thiab Abednego tuaj. Ces lawv thiaj coj cov txivneej no los sawv ntawm vajntxwv xubntiag. Daniyees 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Kev tsim txom uas raug coj los tawm tsam Vajtswv ob tug timkhawv (Shadrach, Meshach thiab Abednego), raug coj los ua thaum lawv tsis kam pe hawm, los sis raws li Tshwmsim tshooj kaum ib qhia—lawv sawv ntsug rau saum lawv ko taw.
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. Revelation 11:11, 12.
Thiab tom qab peb hnub thiab ib nrab, Vajtswv tus Ntsuj Plig uas pub txojsia tau nkag los rau hauv nkawd, thiab nkawd sawv ntsug rau ntawm nkawd ko taw; ces txoj kev ntshai loj heev poob rau saum cov uas pom nkawd. Thiab nkawd hnov ib lub suab nrov loj los saum ntuj ceeb tsheej hais rau nkawd tias, Cia li nce los ntawm no. Thiab nkawd tau nce mus saum ntuj ceeb tsheej hauv ib huab; hos nkawd cov yeeb ncuab kuj ntsia ntsoov pom nkawd. Qhia Tshwm 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Tsis kam nyo hau, lawv sawv ruaj ntawm lawv ob txhais ko taw ib yam li Exekees cov tub rog muaj hwjchim loj. Lawv sawv ruaj thaum lawv txais thiab tom qab ntawd tshaj tawm txoj xov kaw uas tawm tsam kev tsim kev koom tes ntawm pawg ntseeg thiab lub xeev hauv Tebchaws Meskas, thiab ceeb toom txog txoj cai Hnub Caiv thawj hnub uas yuav los sai, thiab qhia meej tias Vajtswv txoj kev txiav txim rau txim rov qab tab tom yuav raug ua kom tiav los ntawm Islam ntawm Txoj Kev Txom Nyem thib peb. Txoj xov Quaj Thaum Ib Tag Hmo raug sawv cev los ntawm “yam zais” uas tau raug qhia rau Daniyees hauv tshooj ob, thiab thaum Vajtswv haiv neeg ntawm hnub kawg tsaws ruaj khov rau hauv “qhov tseeb” ntawd, lawv tsis muaj peev xwm thiab yuav tsis raug co los ntawm av qeeg uas tab tom yuav los txog.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Txoj hauj lwm hauv Battle Creek yog raws tib yam txheej txheem ntawd. Cov thawj coj hauv lub tsev kho mob huv tau sib xyaw nrog cov uas tsis ntseeg, lees cia lawv koom hauv lawv tej kev sab laj, ntau los tsawg, tiam sis qhov ntawd zoo ib yam li mus ua hauj lwm nrog lawv ob lub qhov muag kaw. Lawv tsis muaj kev txawj txheeb kom pom yam uas yuav los raug peb txhua lub sij hawm. Muaj ib tug ntsuj plig ntawm kev poob siab kawg, ntawm kev ua rog thiab kev muab ntshav, thiab tus ntsuj plig ntawd yuav loj hlob ntxiv mus txog rau thaum kawg nkaus ntawm lub sijhawm. Thaum cov neeg ntawm Vajtswv raug muab lub cim khi rau ntawm lawv hauv pliaj—nws tsis yog ib lub cim lossis ib qho kos uas pom tau, tiam sis yog kev ruaj khov hauv qhov tseeb, ob qho tib si ntawm sab kev txawj xav thiab sab ntsuj plig, kom lawv txav tsis tau lawm—thaum cov neeg ntawm Vajtswv raug muab lub cim khi thiab npaj txhij rau txoj kev co, ces nws yuav los. Tseeb tiag, nws twb pib lawm. Cov kev txiav txim ntawm Vajtswv tam sim no twb nyob saum lub tebchaws no lawm, kom muab lus ceeb toom rau peb, xwv kom peb thiaj paub yam uas yuav los.” Manuscript Releases, volume 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Kev muab lub cim ntim sawv cev rau ib lub cim uas thaum chiv thawj neeg tsis pom tau, tiam sis tom qab ntawd sawv daws yuav pom. Thaum Vajtswv haiv neeg lees txais zaj lus ntawm Lub Suab Nruab Nrab Hmo Ntuj, uas tau raug sawv cev los ntawm “yam zais” uas raug qhia rau Daniyees hauv tshooj ob, lawv tau lees txais “yam zais” ntawm tus tsiaj qus tus duab uas coj mus rau tus tsiaj qus lub cim, uas coj Vajtswv txoj kev txiav txim los, uas raug ua tiav los ntawm Islam. Qhov no tshwm sim rau ib lub sij hawm uas “ib tug ntsuj plig ntawm kev txom nyem kawg nkaus, ntawm kev ua rog thiab kev los ntshav” tab tom nce ntxiv. Lub sij hawm ntawd yog tam sim no. Nws tshwm sim thaum cov thawj coj hauv Adventism tsis pom tau vim Laodicea txoj kev dig muag. Thaum lub txheej txheem ntawm kev ntim cim, uas raug ua tiav tiav thaum Lub Suab Nruab Nrab Hmo Ntuj, tab tom muaj, lub cim ntim raug nias rau saum pliaj hauv pliaj ntawm cov nkauj xwb uas muaj tswvyim, tiam sis nws tsis pom. Shadrach, Meshach thiab Abednego sawv cev rau cov uas tau nyob ruaj khov hauv qhov tseeb raws li tau piav qhia los ntawm lawv txoj kev sib tham nrog Nebuchadnezzar.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Nebukhanexas hais thiab nug lawv tias, Qhov no puas muaj tseeb, Au Shadrach, Meshach, thiab Abednego, nej puas tsis ua haujlwm rau kuv cov vajtswv, thiab tsis pe hawm tus mlom kub uas kuv tau tsa los? Nim no yog nej npaj txhij tias thaum twg nej hnov suab raj, nplaim raj, nkauj nraug, raj qws, nkauj seev, thiab dulcimer, thiab txhua yam suab paj nruag, nej yuav vau hlo pe hawm tus mlom uas kuv tau ua los; mas zoo: tiam sis yog nej tsis pe hawm, tib lub sij hawm ntawd nej yuav raug muab pov rau hauv nruab nrab ntawm lub cub hluav taws kub hnyiab; thiab tus vajtswv twg yog tus uas yuav cawm tau nej dim ntawm kuv txhais tes? Shadrach, Meshach, thiab Abednego teb thiab hais rau vajntxwv tias, Au Nebukhanexas, peb tsis txhawj yuav teb koj txog qhov no. Yog muaj li ntawd, peb tus Vajtswv uas peb ua haujlwm rau yeej muaj peev xwm cawm peb dim ntawm lub cub hluav taws kub hnyiab ntawd, thiab Nws yuav cawm peb dim ntawm koj txhais tes, Au vajntxwv. Tab sis yog tsis yog li ntawd, thov kom koj paub, Au vajntxwv, tias peb yuav tsis ua haujlwm rau koj cov vajtswv, thiab yuav tsis pe hawm tus mlom kub uas koj tau tsa los. Daniyees 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Tom qab ntawd peb tug neeg tsim nyog ntawd yuav ua kom pom Vajtswv lub cim ntim uas pom tau. Tsuas yog cov uas xub muaj lub cim ntim nyob hauv, uas pom tsis tau, thiaj yuav koom nrog hauv kev ua kom pom Vajtswv lub cim ntim nyob rau lub sijhawm thaum nws yuav tsum raug pom.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Ces Nebukhanexas thiaj puv npo rau txoj kev chim siab, thiab lub ntsej muag ntawm nws hloov mus tawm tsam Xadlas, Mesaj, thiab Abed-negos; vim li ntawd nws thiaj hais thiab txib kom cub rauv hluav taws ntawd kom kub xya npaug tshaj li qhov ib txwm kub. Thiab nws txib cov neeg muaj zog tshaj plaws uas nyob hauv nws pab tub rog kom khi Xadlas, Mesaj, thiab Abed-negos, thiab pov lawv rau hauv lub cub rauv hluav taws kub nyhiab. Ces cov txivneej no raug khi nrog lawv tej tsho ntev, lawv tej ris, lawv tej mom, thiab lawv lwm yam tsoos tsho, thiab raug pov rau hauv nruab nrab ntawm lub cub rauv hluav taws kub nyhiab. Yog li ntawd, vim vajntxwv lo lus txib ntawd hnyav kawg, thiab lub cub rauv hluav taws kub tshaj plaws, nplaim taws thiaj tua cov txivneej uas nqa Xadlas, Mesaj, thiab Abed-negos mus. Thiab peb tug txivneej no, Xadlas, Mesaj, thiab Abed-negos, poob cev khi hlo rau hauv nruab nrab ntawm lub cub rauv hluav taws kub nyhiab. Ces vajntxwv Nebukhanexas ceeb kawg, thiab sawv tsees sai sai, ces hais rau nws cov neeg pab tswv yim tias, “Peb tsis yog pov peb tug txivneej uas raug khi rau hauv nruab nrab hluav taws lov?” Lawv teb thiab hais rau vajntxwv tias, “Muaj tseeb, vajntxwv.” Nws teb thiab hais tias, “Saib seb, kuv pom plaub tug txivneej uas tsis raug khi lawm, lawv tabtom taug kev hauv nruab nrab hluav taws, thiab lawv tsis raug mob li; thiab tus plaub ntawd lub cev yam ntxwv zoo li Vajtswv Leej Tub.” Daniel 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Ob tug tim khawv no, uas raug sawv cev los ntawm Shadrach, Meshach thiab Abednego, yuav raug tsa kom siab ua ib lub cim chij; ces mam li pom lub foob.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Tes dej num ntawm Vaj Ntsuj Plig Dawb Huv yog los ua kom lub ntiaj teb paub tseeb txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Lub ntiaj teb tsuas yog raug ceeb toom tau los ntawm kev pom cov uas ntseeg qhov tseeb raug ua kom dawb huv los ntawm qhov tseeb, ua neej raws li tej hauv paus ntsiab lus siab thiab dawb huv, qhia kom pom tseeb, nyob rau hauv ib txoj kev siab thiab tsa nto, txoj kab cais nruab nrab ntawm cov uas ceev Vajtswv tej lus txib, thiab cov uas tsuj lawv rau hauv qab lawv ko taw. Kev ua kom dawb huv los ntawm tus Ntsuj Plig yog qhov cim qhia txog qhov txawv ntawm cov uas muaj Vajtswv lub foob, thiab cov uas ceev ib hnub so cuav. Thaum lub sij hawm sim siab los txog, ces yuav raug qhia kom pom tseeb tias tus cim ntawm tus tsiaj qus yog dab tsi. Nws yog kev ceev hnub Sunday. Cov uas, tom qab tau hnov qhov tseeb lawm, tseem pheej saib hnub no tias dawb huv, ris tus kos npe ntawm tus neeg ntawm kev txhaum, tus uas tau xav hloov lub sijhawm thiab tej kevcai. Bible Training School, December 1, 1903.
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Thaum txog txoj cai Hnub Caiv, Tebchaws Meskas yuav tig mus rau Koom Haum Tebchaws Ntiajteb kom ua tiav nws tes haujlwm raws li tej lus faj lem. Nws yuav dag ntxias lub ntiajteb los ntawm cov txujci tseem ceeb uas nws ua, raws li tau sawv cev los ntawm Salome txoj kev seev cev. Thaum nws tab tom ua nws txoj kev seev cev dag ntxias, tus niam ntiav ntawm Tyre yuav tab tom hu nws tej zaj nkauj, thiab Nebuchadnezzar pawg nkauj yuav ua suab paj nruag. Tebchaws Meskas yog tus coj ua ntej hauv kev yuam kom lub ntiajteb lees txais zaj nkauj ntawd, thiab pe hawm tus mlom ntawd.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Thiab kuv txawm pom dua ib tug tsiaj qus ntxiv sawv tawm hauv lub ntiajteb los; nws muaj ob tug kub zoo li tus menyuam yaj, tiamsis nws hais lus zoo li tus zaj. Thiab nws siv tag nrho lub hwjchim ntawm thawj tug tsiaj qus ntawd nyob ntawm nws xubntiag, thiab ua kom lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tug tsiaj qus, tus uas nws qhov txhab tuag taus twb zoo lawm. Thiab nws ua tej yam txujci loj heev, txawm ua kom hluav taws nqes saum ntuj los rau hauv ntiajteb ntawm neeg sawvdaws qhov muag pom, thiab ntxias cov uas nyob hauv ntiajteb los ntawm tej txujci uas nws tau txais hwjchim ua ntawd ntawm tus tsiaj qus xubntiag; nws hais rau cov uas nyob hauv ntiajteb kom lawv ua ib tug mlom rau tus tsiaj qus uas raug rab ntaj ua txhab los tseem ciaj sia. Thiab nws tau hwjchim pub pa rau tus mlom ntawm tus tsiaj qus, kom tus mlom ntawm tus tsiaj qus hais tau lus thiab ua kom cov uas tsis kam pe hawm tus mlom ntawm tus tsiaj qus raug tua pov tseg. Thiab nws ua kom sawvdaws, tsis hais tus me thiab tus loj, tus nplua nuj thiab tus pluag, tus ywj pheej thiab tus qhev, txais ib lub cim rau ntawm lawv sab tes xis lossis rau ntawm lawv hauv pliaj; kom tsis muaj leejtwg yuav los yog muag tau li, tsuas yog tus uas muaj lub cim ntawd xwb, lossis muaj tus tsiaj qus lub npe, lossis muaj tus najnpawb ntawm nws lub npe. Ntawm no yog txojkev txawj ntse. Tus uas muaj kev nkag siab, cia nws suav tus najnpawb ntawm tus tsiaj qus; vim yog tus najnpawb ntawm ib tug neeg; thiab nws tus najnpawb yog rau pua rau caum rau. Tshwmsim 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
Iyiv teb chaws tim lyiv nyob rau hnub kawg sawv cev rau lub ntiaj teb (uas thaum ntawd raug tswj hwm los ntawm United Nations), tiam sis muaj ib lo lus “Kev Puas Tsuaj” (ib lub cim ntawm Islam), uas twb raug tshaj tawm tawm tsam cov uas (Tebchaws Meskas) tig mus rau tim lyiv nrhiav kev pab. Thaum peb tug neeg ncaj ncees raug muab pov rau hauv qhovcub hluav taws thiab dhau los ua lub chij rau lub ntiaj teb, qhovcub ntawd yeej tsis yog Nebuchadnezzar lub qhovcub tiag.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Kev txom nyem rau cov uas nqes mus rau tim Iyi mus nrhiav kev pab; thiab vam khom nees, thiab tso siab rau tsheb rog, vim lawv muaj ntau; thiab tso siab rau cov neeg caij nees, vim lawv muaj hwj chim heev; tiamsis lawv tsis tig ntsia rau tus Dawb Huv ntawm Ixayees, thiab tsis nrhiav tus Tswv! Tiamsis nws kuj yog tus muaj tswvyim, thiab nws yuav coj kev phem los, thiab yuav tsis thim nws tej lus rov qab li: nws yuav sawv tawm tsam tsev neeg ntawm cov neeg ua phem, thiab tawm tsam txoj kev pab ntawm cov uas ua kev tsis ncaj. Nimno cov Iyi tsuas yog neeg xwb, tsis yog Vajtswv; thiab lawv tej nees tsuas yog nqaij xwb, tsis yog ntsuj plig. Thaum tus Tswv ncav tes tawm, tus uas pab yuav ntog, thiab tus uas raug pab yuav vau los, thiab lawv sawvdaws yuav puastsuaj ua ke. Rau qhov tus Tswv tau hais li no rau kuv tias, Ib yam li tus tsov ntxhuav thiab tus tsov ntxhuav hluas quaj nyooj saum nws tus tsiaj raug tua, thaum hu ib pab yaj saub coob tuaj tawm tsam nws, nws yuav tsis ntshai lawv lub suab, thiab yuav tsis txo nws tus kheej vim lawv tej suab nrov: ib yam li ntawd tus Tswv uas kav txhua pab tubrog yuav nqes los tawm tsam rau saum roob Xi-oos, thiab rau nws lub toj. Ib yam li noog ya, tus Tswv uas kav txhua pab tubrog yuav tiv thaiv Yeluxalees; nws yuav tiv thaiv thiab cawm nws dim; thiab hla dhau nws yuav khaws cia kom nyob ruaj ntseg. Cia li tig los cuag nws, tus uas cov Yixayee cov menyuam tau fav xeeb tawm tsam heev kawg. Rau hnub ntawd txhua tus neeg yuav muab nws tej mlom nyiaj thiab tej mlom kub pov tseg, tej uas nej txhais tes tau ua rau nej ua kev txhaum. Ces cov Axilias yuav poob los ntawm rab ntaj, tsis yog rab ntaj ntawm tus neeg muaj hwj chim; thiab rab ntaj, tsis yog rab ntaj ntawm tus neeg qis, yuav nqos nws: tiamsis nws yuav khiav dim ntawm rab ntaj, thiab nws cov tub hluas yuav poob siab qaug zog. Thiab nws yuav hla mus rau nws lub chaw ruaj khov vim ntshai, thiab nws cov thawj yuav ntshai tus chij, tus Tswv hais li no, tus uas nws hluav taws nyob hauv Xi-oos, thiab nws lub cub tawg nyob hauv Yeluxalees. Yaxayas 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Yeluxalees yog lub cub tawg uas lub ntiaj teb yuav tig los ntsia, thiab lawv yuav pom plaub tug txivneej taug kev nyob hauv ntawd.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Ces Nebukhanexas txav los ze rau ntawm qhov ncauj cub hluav taws kub cev, hais lus thiab hais tias, Shadrach, Meshach, thiab Abednego, nej cov tub qhe ntawm Vajtswv tus Siab Tshaj Plaws, cia li tawm los, thiab los ntawm no. Ces Shadrach, Meshach, thiab Abednego txawm tawm hauv nruab nrab hluav taws los. Thiab cov thawj loj, cov nom tswv xeev, cov thawj tub rog, thiab vajntxwv cov kws pab tswv yim, tau sib sau ua ke, pom cov txivneej no, uas hluav taws tsis muaj hwjchim dabtsi rau saum lawv tej cev, tsis muaj ib tug plaub hau saum lawv taubhau raug kub nyhiab li, lawv tej tsoos tsho kuj tsis hloov, thiab txawm yog ntxhiab hluav taws los kuj tsis tau chwv lawv. Ces Nebukhanexas hais tias, Qhuas tus Vajtswv ntawm Shadrach, Meshach, thiab Abednego, uas tau txib nws tus timtswv los cawm nws cov tub qhe uas tso siab rau nws, thiab tau hloov vajntxwv lo lus, thiab tau muab lawv tej cev cob rau, kom lawv thiaj tsis ua haujlwm lossis pe hawm ib tug vajtswv twg li, tsuas yog lawv tus Vajtswv xwb. Daniel 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Ces Nebuchadnezzar thiaj tawm dua ib daim cai. Daim cai ntawd sawv cev rau daim cai kawg hauv hnub kawg. Nws tshaj tawm ib daim cai kom tua neeg, uas hauv nws txoj kev sim qhuas tus Tswv Ntuj saum ntuj uas qaug zog thiab tsis muaj peev xwm ntawd, qhov tseeb tiag yog lub cim yaj saub ntawm daim cai kom tua neeg thaum kawg ntawm lub ntiajteb. Nebuchadnezzar, uas sawv cev rau ib tug vajntxwv thaum kawg ntawm lub ntiajteb, yog ib lub cim ntawm kaum tus vajntxwv ntawm tus zaj uas ua nkauj ua nraug nrog tus niam ntiav ntawm Loos. Daim cai tom ntej hauv zaj xwm txheej yaj saub yog daim cai kom tua neeg, thiab txawm yog Nebuchadnezzar tab tom tshaj tawm rau nws tiam los xij, qhov tseeb nws tab tom sawv cev rau daim cai kawg ntawm txoj kev koom ua peb sab hauv hnub kawg. Daim cai ntawd yog daim cai kom tua neeg uas raug coj los siv tom qab lub sijhawm xeem siab kaw lawm, tiamsis yeej tsis raug coj los siv tawm tsam Vajtswv haiv neeg li.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Vim li no kuv txiav txim no, tias txhua haiv neeg, txhua tebchaws, thiab txhua yam lus, uas hais ib yam dabtsi yuam kev tawm tsam tus Vajtswv ntawm Shadrach, Meshach, thiab Abednego, yuav raug txiav ua tej thooj, thiab lawv tej tsev yuav raug muab ua chaw pov quav; vim tsis muaj lwm tus vajtswv uas yuav cawm dim tau zoo li no. Ces vajntxwv txhawb Shadrach, Meshach, thiab Abednego, nyob hauv lub xeev Babylon. Daniel 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Tam sim no twb sau txaus lawm ntawm thawj peb tshooj hauv Daniyees rau hauv cov ntaub ntawv pov thawj kom pib peb txoj kev xav txog tshooj plaub thiab tshooj tsib, uas raug kav los ntawm txoj cai yaj saub ntawm “kab rau saum kab, nthuav kom dav ntxiv”. Daniyees tshooj plaub qhia txog xyoo 1798 thiab qhov pib ntawm tus tsiaj qus hauv ntiajteb, thiab Daniyees tshooj tsib qhia txog txoj cai Hnub Caiv, thiab qhov kawg ntawm tus tsiaj qus hauv ntiajteb thaum nws hais lus zoo li ib tug zaj. Ob tshooj no yuav tsum raug coj los sib txuas ua ke “kab rau saum kab” nrog thawj peb tshooj kom txhim tsa ntxiv rau saum qauv ntawm peb tug timtswv cov lus. Vim yog qhov tseeb no, peb yuav xub txhais kom meej thiab ua tib zoo txog txoj cai ntawm “kab rau saum kab”.
We will continue in the next article.
Peb yuav txuas ntxiv rau hauv tsab xov xwm tom ntej.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belshazzar tau txais ntau lub sijhawm rau kev paub thiab ua raws li Vajtswv lub siab nyiam. Nws tau pom nws yawg Nebuchadnezzar raug ntiab tawm ntawm tibneeg lub zej zog. Nws tau pom qhov kev txawj ntse uas tus vaj ntxwv khav theeb ntawd tau qhuas heev raug muab tshem tawm los ntawm Tus uas tau pub rau nws. Nws tau pom tus vaj ntxwv raug ntiab tawm hauv nws lub nceeg vaj, thiab raug ua kom ua phooj ywg nrog tej tsiaj qus tom teb. Tiamsis Belshazzar txoj kev nyiam kev lom zem thiab kev tsa nws tus kheej kom tau koob meej tau lwv tej zaj lus qhia uas nws tsis tsim nyog yuav hnov qab li; thiab nws tau ua tej kev txhaum zoo ib yam li tej uas tau coj tej kev txiav txim tshwj xeeb los rau Nebuchadnezzar. Nws tau nkim tej sijhawm uas tau pub rau nws nrog txoj kev hlub tshua, tsis quav ntsej siv tej sijhawm uas nyob hauv nws txhais tes kom paub qhov tseeb. ‘Kuv yuav tsum ua dabtsi thiaj dim tau?’ yog ib lo lus nug uas tus vaj ntxwv loj tabsis ruam ntawd hla dhau mus yam tsis quav ntsej.” Bible Echo, April 25, 1898.