The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Phau ntawv Daniyees thiab Qhia Tshwm yog tib phau ntawv nkaus xwb, ib yam li Phau Qub thiab Phau Tshiab yog tib phau ntawv raws li qhov tseeb tsis hloov li ntawd. Tsuas yog me ntsis ua ntej lub sij hawm sim siab xaus, Kev Qhia Tshwm ntawm Yexus Khetos raug qhib lub foob tawm.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Ces nws hais rau kuv tias, Tsis txhob kaw cov lus ntawm tej lus faj lem hauv phau ntawv no tseg: rau qhov lub sij hawm twb los ze lawm. Tus uas tsis ncaj, cia nws tseem ua tsis ncaj ntxiv mus: thiab tus uas qias neeg, cia nws tseem qias neeg ntxiv mus: thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus: thiab tus uas dawb huv, cia nws tseem ua dawb huv ntxiv mus. Thiab, saib seb, kuv los sai sai; thiab kuv qhov nqi zog nrog nraim kuv, kom muab rau txhua tus raws li nws tej hauj lwm yuav yog. Kuv yog Alpha thiab Omega, tus pib thiab tus kawg, tus thawj thiab tus tom qab. Tshwmsim 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
“Txoj cai hais thawj zaug” hauv Vajlugkub, uas suav nrog qhov tseeb tias qhov kawg ntawm ib yam raug ua piv txwv los ntawm qhov pib ntawm ib yam ntawd, hais txog qhov tseem ceeb ntawm peb tshooj thawj hauv phau Daniel, rau qhov lawv yog thawj qhov tseeb uas raug hais tseg hauv phau ntawv uas yog ob phau Daniel thiab Qhia Tshwm. Yexus yog Alpha thiab Omega, yog li ntawd qhov pib ntawm phau ntawv uas yog ob phau Daniel thiab Qhia Tshwm yuav tsum sawv cev rau qhov tseeb uas raug qhib thaum kawg. Yog li ntawd, nyob rau ib theem, qhov tseeb uas raug qhib ntawd yog txoj moo zoo nyob mus ib txhis ntawm cov timtswv saum ntuj ceeb tsheej hauv Qhia Tshwm tshooj kaum plaub.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Qhov Kev Qhia Tshwm ntawm Yexus Khetos uas raug nthuav tawm nyob hauv nqe thawj ntawm tshooj ib ntawm Phau Ntawv Qhia Tshwm, yog txoj xov uas yuav tsum raug xa mus rau cov pawg ntseeg thaum “lub sij hawm twb los txog ze,” thiab lub sij hawm uas “los txog ze” nyob hauv tshooj ib ntawm Phau Ntawv Qhia Tshwm, yuav tsum yog tib lub sij hawm uas “los txog ze,” tam sim ua ntej lub sij hawm sim siab kaw nyob hauv tshooj nees nkaum ob ntawm Phau Ntawv Qhia Tshwm.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Qhov Tshwm Sim Tshwm Ntawm Yexus Khetos, uas Vajtswv tau muab rau nws, kom nws qhia rau nws cov tub qhe txog tej yam uas yuav tsum muaj tshwm sim sai no; thiab nws tau txib nws tus tim tswv mus qhia nws kom meej rau nws tus tub qhe Yauhas: tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas hnov tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg hauv no: rau qhov lub sij hawm twb los ze lawm. Tshwmsim 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Txoj lus uas yog txoj lus kawg, uas raug qhib thaum me ntsis ua ntej lub sijhawm sim siab kaw, thaum “lub sijhawm twb los ze lawm,” yog txoj lus nag lig ntawm tus tim tswv thib ob thiab Lub Suab Quaj Thaum Ib Tag Hmo. Nws yog qhov tseeb uas txuas nrog “keeb kwm zais cia” ntawm Xya Lub Xob Nroo. Nws yog kev tshwm sim ntawm “tus yim uas yog ntawm xya,” thiab txoj xov kub uas xaws txhua yam kev tshwm sim muaj nqis no ua ke rau hauv lub tsho zoo nkauj ntawm Khetos txoj kev ncaj ncees yog “muaj nqis” “xya zaug,” ntawm Leviticus nees nkaum rau. Daniel tshooj ib, thiab rov ntxiv dua, Daniel tshooj ib txog peb, yog txoj lus ntawd. “Qhov zais” ntawm tshooj ob, kuj yog txoj lus ntawd.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Tshooj ib ntawm Daniyee sawv cev rau tus timtswv thawj lo lus ceeb toom, thiab ib yam li txhua lub cim qhia kev yaj saub ntawm peb tus timtswv tej lus ceeb toom sawv cev nyob hauv tus timtswv thawj lo lus ceeb toom ntawm Tshwmsim tshooj kaum plaub; txhua lub cim qhia kev yaj saub ntawm peb lo lus ceeb toom ntawd kuj sawv cev nyob hauv Daniyee tshooj ib thiab. Cov ntsiab no yog txoj kev sim peb-theem, uas hauv Daniyee tshooj ib sawv cev rau ib txoj kev sim txog kev noj haus, uas tom qab ntawd muaj ib txoj kev sim pom ntawm qhov muag, thiab qhov ntawd coj mus rau ib txoj kev sim txheeb kawg. Tshooj ib, thaum muab xav txog nyob rau hauv kev sib raug zoo nrog tshooj ob thiab peb, sawv cev rau txoj kev sim txog kev noj haus, thiab tshooj ob yog txoj kev sim pom ntawm qhov muag, hos tshooj peb yog txoj kev sim txheeb kawg. Peb tus timtswv tej lus ceeb toom hauv Tshwmsim tshooj kaum plaub, thiab Daniyee tshooj ib mus txog peb, muab plaub tug timkhawv rau txoj kev sim peb-theem.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Tshooj plaub thiab tsib ntawm Daniyee sawv cev rau ib txoj kab keeb kwm yaj saub uas tob heev. Txoj kab uas ob tshooj ntawd tsim tawm los muaj tsawg kawg yog rau txoj kab yaj saub sib txawv. Ib txoj kab yaj saub ntawm cov ntawd pib rau xyoo 723 BC, thiab txuas mus txog rau txoj cai Hnub Caiv. Lwm txoj kab ntawm rau txoj kab ntawd sawv cev rau keeb kwm txij xyoo 1798 mus txog rau txoj cai Hnub Caiv, thiab nyob hauv txoj kab ntawd, peb txoj kab yaj saub raug sawv cev tib lub sijhawm; yog txoj kab ntawm tus tsiaj qus hauv ntiajteb (Tebchaws Meskas), tom qab ntawd yog txoj kab ntawm tus kub Protestant thiab kuj yog txoj kab ntawm tus kub Republican. Ua ke lawv tsim tsa ib txoj kab thib tsib rau thaum pib ntawm txoj kab yaj saub ntawm Tebchaws Meskas. Txoj kab ntawd cim txog kev qhib cov ntsaws ruaj ntawm Daniyee tshooj xya, yim thiab cuaj hauv xyoo 1798. Thaum kawg ntawm txoj kab yaj saub ntawm Tebchaws Meskas, ib txoj kab thib rau raug tsim tawm los, uas cim txog kev qhib cov ntsaws ruaj ntawm tshooj kaum, kaum ib thiab kaum ob hauv xyoo 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Qhov pib ntawm txoj kab yaj saub ntawm tus tsiaj nyaum hauv ntiajteb, raws li tau sawv cev hauv Daniel tshooj plaub, raug cim tseg los ntawm lub cim “xya sij hawm,” thiab qhov xaus ntawm txoj kab yaj saub ntawm tus tsiaj nyaum hauv ntiajteb kuj raug cim tseg los ntawm lub cim “xya sij hawm.” Qhov pib thiab qhov xaus ntawm lub sijhawm keeb kwm uas raug sawv cev los ntawm kev qhib ntawm tshooj xya, yim, thiab cuaj kuj raug cim tseg los ntawm lub cim “xya sij hawm.” Qhov pib thiab qhov xaus ntawm lub sijhawm keeb kwm uas raug sawv cev los ntawm kev qhib ntawm Daniel tshooj kaum, kaum ib, thiab kaum ob kuj raug cim tseg los ntawm “xya sij hawm.”
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Qhov xaus ntawm lub sijhawm keeb kwm uas tau pib thaum Daniyees tshooj xya, yim, thiab cuaj raug qhib thaum “lub sijhawm kawg” nyob rau xyoo 1798, yog xyoo 1863. Qhov pib ntawm lub sijhawm keeb kwm uas tau pib thaum Daniyees tshooj kaum, kaum ib, thiab kaum ob raug qhib thaum “lub sijhawm kawg” yog xyoo 1989. Txij xyoo 1863 mus txog xyoo 1989 sib npaug ib puas nees nkaum rau xyoo. Ib puas nees nkaum rau xyoo yog ib feem kaum, lossis ib feem kaum daws cev, ntawm ib txhiab ob puas rau caum xyoo. Yog li ntawd, tus lej ib puas nees nkaum rau yog ib lub cim ntawm ib txhiab ob puas rau caum xyoo, uas sawv cev rau “roob moj sab qhua,” uas rov yog ib lub cim ntawm ob txhiab tsib puas nees nkaum xyoo ntawm “xya lub sijhawm.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Qhov tseeb no qhia kom paub tias, hauv keeb kwm ntawm tus tsiaj qus hauv ntiajteb no, hauv txoj kev txav ntawm tus tim tswv thawj thaum pib, thiab tom qab ntawd hauv txoj kev txav ntawm tus tim tswv thib peb thaum xaus, ob qho tib si raug cim rau ntawm lawv qhov pib thiab lawv qhov xaus los ntawm “xya lub sij hawm.” Thiab lub caij nyoog uas nyob nruab nrab ntawm ob txoj kev txav ntawd, uas khi lawv sib txuas ua ke, kuj raug sawv cev los ntawm “xya lub sij hawm.”
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Yog tsis siv txoj kev hauv Vajluskub uas yog “kab saum kab,” ces hom kev tshwm sim no yeej tsis muaj peev xwm pom thiab to taub tau li; rau qhov yog tsis muaj txoj kev ntawd, phau ntawv uas raug kaw ntawd kuj yuav muab tau rau ib tug neeg uas tau kawm txawj ntse hauv txuj kev ntseeg, ces yuav nug kom nws piav tias phau ntawv uas raug kaw ntawd txhais li cas. Nws txoj kev khav theeb hauv nws tus kheej lub tswv yim yuav coj nws mus qhia tias phau ntawv uas raug kaw ntawd tsis muaj peev xwm to taub tau, vim nws raug kaw lawm. Ces koj mam li nqa phau ntawv uas raug kaw ntawd mus muab rau ib tug ntawm pab yaj uas tus neeg txawj pom kev ntawd tswj thiab txiav txim kom qaug zog lawm, thiab pab yaj uas twb xis nyob nrog kev noj mov ntawm tus kws txuj kev ntseeg tej tais dab neeg cuav lawm, yuav tsis kam coj phau ntawv uas raug kaw ntawd los siv, rau qhov lawv paub meej tias tsuas yog cov uas yog tswvcuab ntawm pawg Sanhedrin kev txuj kev ntseeg xwb thiaj raug tsa los txiav txim seb qhov tseeb yog dabtsi.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Nej tus kheej, thiab xav tsis thoob; quaj nrov nrov, thiab quaj; lawv qaug dej qaug cawv tabsis tsis yog vim cawv txiv hmab; lawv tsaug zog ntog; tabsis tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau hliv tus ntsuj plig ntawm txoj kev tsaug zog tob los rau saum nej, thiab tau kaw nej ob lub qhov muag; cov yaj saub thiab nej cov thawj coj, cov pom kev, nws tau npog lawm. Thiab lub zeem muag ntawm txhua yam tau los rau nej zoo li tej lus hauv ib phau ntawv uas raug muab kaw, uas neeg muab rau tus uas txawj nyeem hais tias, thov nyeem qhov no; thiab nws hais tias, Kuv nyeem tsis tau.’”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
“‘Vim li no tus Tswv hais tias, Vim haiv neeg no txav los ze kuv nrog lawv tej qhov ncauj, thiab hwm kuv nrog lawv daim di ncauj, tiamsis lawv lub siab twb txav mus deb ntawm kuv lawm, thiab lawv txoj kev ntshai kuv tsuas yog kawm raws li neeg tej lus qhuab qhia xwb; yog li ntawd, saib maj, kuv yuav ua ib txoj haujlwm uas xav tsis thoob, thiab ib yam kev xav tsis thoob; rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav puam tsuaj mus, thiab lawv cov neeg paub tab txoj kev to taub yuav raug zais cia. Kev puas tsuaj rau cov uas nrhiav kev nkaum lawv tej tswv yim tob tob ntawm tus Tswv, thiab lawv tej haujlwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb, thiab leejtwg paub peb? Muaj tseeb tiag, nej txoj kev muab tej yam ntxeev tiaj ntxeev tog yuav raug suav ib yam li tus kws puab lauj kaub tej av nplaum; rau qhov puas yog yam uas raug ua yuav hais txog tus uas ua nws tias, Nws tsis tau ua kuv, lossis puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev to taub?’”
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Txhua lo lus ntawm qhov no yuav raug ua tiav. Muaj qee leej uas tsis txo lawv lub siab rau ntawm Vajtswv, thiab yuav tsis mus raws txoj kev ncaj ncees. Lawv zais lawv tej hom phiaj tseeb, thiab tseem koom nrog tus tim tswv poob uas hlub thiab tsim tej lus dag. Tus yeeb ncuab tso nws tus ntsuj plig rau saum cov neeg uas nws siv tau los dag ntxias cov uas tseem ib nrab nyob hauv qhov tsaus ntuj. Muaj qee leej tab tom raug tsau nrog qhov tsaus ntuj uas kav mus, thiab tab tom muab qhov tseeb tso tseg mus txais kev yuam kev. Hnub uas lus faj lem tau qhia tseg twb los txog lawm. Tsis to taub txog Yexus Khetos. Rau lawv, Yexus Khetos tsuas yog ib zaj dab neeg cuav. Nyob rau theem no ntawm keeb kwm ntiajteb, coob leej coj li neeg qaug cawv. ‘Nej cia li nyob twj ywm, thiab xav tsis thoob; nej cia li quaj nrov nrov, thiab quaj; lawv qaug cawv, los tsis yog vim cawv txiv hmab; lawv nthos ntog, los tsis yog vim dej cawv muaj zog. Vim tus Tswv tau nchuav tus ntsuj plig ntawm kev tsaug zog tob heev los rau saum nej, thiab tau kaw nej lub qhov muag lawm. Cov yaj saub thiab nej cov thawj coj, cov uas pom kev tshwm sim, nws tau npog lawv lawm.’ Ib yam kev qaug cawv ntawm sab ntsuj plig nyob saum coob leej uas xav tias lawv yog haiv neeg uas yuav raug tsa kom siab. Lawv txoj kev ntseeg kev cai dab qhuas yeej zoo ib yam nkaus li tau piav tseg hauv nqe Vajluskub no. Nyob hauv nws txoj kev cuam tshuam ntawd, lawv mus tsis taus ncaj. Lawv ua tej kev nkhaus hauv lawv txoj kev coj. Ib tug dhau lawm ces dua ib tug, lawv co los rov los. Tus Tswv ntsia lawv nrog kev khuv leej loj heev. Lawv tsis tau paub txoj kev tseeb. Lawv yog cov neeg txawj xav txawj npaj raws kev txawj ntse ntiajteb, thiab cov uas yeej muaj peev xwm thiab tsim nyog yuav tau pab, vim muaj qhov muag pom kev ntawm sab ntsuj plig meej, los lawv tus kheej twb raug dag lawm, thiab tab tom txhawb nqa ib txoj hauj lwm phem.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Cov xwm txheej uas tab tom tshwm sim hauv cov hnub kawg no yuav sai tau raug txiav txim meej. Thaum tej kev dag ntxias ntsuj plig no raug nthuav tawm tias lawv yog yam uas lawv muaj tseeb tiag,—yog tej hauj lwm zais ntsiag to ntawm dab phem,—ces cov uas tau koom tes ua ib feem hauv tej ntawd yuav zoo li cov neeg uas twb plam lawv lub siab lawm.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Vim li no tus Tswv hais li no, Vim cov neeg no los ze kuv ntawm lawv lub ncauj, thiab hwm kuv ntawm lawv daim di ncauj, tiamsis lawv tau muab lawv lub siab txav mus deb ntawm kuv lawm, thiab lawv txoj kev ntshai kuv tsuas yog kawm raws li tej lus qhuab qhia ntawm neeg xwb; yog li ntawd, saib seb, kuv yuav ua ib txoj hauj lwm uas txaus xav tsis thoob nyob hauv cov neeg no, yog, ib txoj hauj lwm txaus xav tsis thoob thiab ib yam uas ua rau ceeb; rau qhov kev txawj ntse ntawm lawv cov neeg txawj ntse yuav ploj mus, thiab kev nkag siab ntawm lawv cov neeg paub tab yuav raug muab zais tseg. Puas tsuaj rau cov uas nrhiav kev zais tob tob lawv tej lus npaj ntawm tus Tswv, thiab lawv tej haujlwm ua nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb, thiab leejtwg paub peb? Muaj tseeb tiag, nej txoj kev muab txhua yam ntxeev tiaj ntxeev tog yuav raug suav ib yam li cov av nplaum hauv tes tus kws puab lauj kaub; rau qhov puas yog yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? lossis puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev nkag siab?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Nws raug nthuav tawm rau kuv tias nyob hauv peb tej kev paub dhau los peb twb tau ntsib thiab tseem tab tom ntsib qhov xwm txheej no ntag. Cov neeg uas tau txais qhov kaj loj thiab tej txiaj ntsig tshwj xeeb uas zoo kawg nkaus tau txais lo lus ntawm cov thawj coj uas xav tias lawv tus kheej muaj tswvyim, cov uas tus Tswv tau pub txiaj ntsig thiab foom koob hmoov ntau heev rau, los lawv tau rub lawv tus kheej tawm ntawm Vajtswv txhais tes thiab muab lawv tus kheej tso rau hauv cov qeb ntawm tus yeeb ncuab. Lub ntiaj teb yuav raug nyab los ntawm tej lus dag ntxias uas zoo li muaj tseeb. Ib lub siab neeg, thaum lees txais tej lus dag no lawm, yuav ua hauj lwm rau saum lwm lub siab neeg, cov uas twb tig cov pov thawj muaj nqis ntawm Vajtswv qhov tseeb mus ua cuav lawm. Cov neeg no yuav raug cov tim tswv poob ntxias, thaum uas lawv tsim nyog yuav tsum tau sawv ua cov neeg zov ncaj ncees, ceev faj rau tej ntsuj plig, ib yam li cov uas yuav tsum muab lus suav txog. Lawv tau tso tseg tej cuab yeej ntawm lawv txoj kev ua rog, thiab tau mloog tej dab ntxias. Lawv ua rau Vajtswv tej lus ntuas poob hwj chim thiab muab nws tej lus ceeb toom thiab lus qhuab ntuas tso tseg, thiab tiag tiag sawv ntawm Xatas sab, mloog tej dab ntxias thiab tej lus qhuab qhia ntawm dab phem.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Kev qaug cawv sab ntsuj plig tam sim no los rau saum cov neeg uas tsis tsim nyog yuav tabtom qaug yees ua ib yam li cov neeg raug cawv muaj zog tswj. Kev ua txhaum, kev tsis xwm yeem, kev dag ntxias, kev cuav, thiab kev lag luam tsis ncaj ncees puv npo hauv lub ntiaj teb no, raws li tej lus qhuab qhia ntawm tus thawj coj uas tau ntxeev siab hauv cov tshav ntuj saum ntuj ceeb tsheej.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Keeb kwm yuav rov muaj dua. Kuv yeej hais meej tau tias yam dab tsi yuav tshwm sim nyob rau yav tom ntej uas twb nyob ze lawm, tiam sis lub sijhawm tseem tsis tau los. Cov duab cev ntawm cov neeg tuag yuav tshwm sim, los ntawm Xatas txoj kev dag ntxias txawj ntse, thiab coob leej yuav txuas lawv tus kheej nrog tus uas nyiam thiab ua tej lus dag. Kuv ceeb toom peb cov neeg tias nyob hauv peb nruab nrab no qee leej yuav tig ncaim ntawm txoj kev ntseeg, thiab yuav mloog tej ntsuj plig dag ntxias thiab tej lus qhuab qhia ntawm dab phem, thiab vim lawv no qhov tseeb yuav raug hais phem txog.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Daniyee tshooj ib, uas sawv cev rau thawj tus tim tswv hauv Tshwmsim tshooj kaum plaub, phim nrog keeb kwm thaum pib ntawm tus tsiaj qus hauv ntiajteb. Daniyee tshooj ib, ob thiab peb, uas sawv cev rau tej lus ntawm peb tug tim tswv huvsi hauv Tshwmsim tshooj kaum plaub, phim nrog qhov kawg ntawm Tebchaws Meskas. Nebukhanexas sawv cev rau keeb kwm ntawm thawj tus tim tswv, thiab rau thawj tshooj ntawm Daniyee. Belxaxas sawv cev rau keeb kwm ntawm tus tim tswv thib peb, thiab rau thawj peb tshooj ntawm Daniyee.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Rau tus thawjcoj kawg ntawm Npanpiloo, ib yam li hauv daim duab piv txwv rau nws tus thawjcoj thawj zaug, lo lus txiav txim ntawm tus Saib Xyuas los saum ntuj twb los txog lawm tias: ‘Au vajntxwv,… rau koj lo lus no tau hais lawm; lub nceeg vaj twb raug muab tshem tawm ntawm koj lawm.’ Daniyees 4:31.” Prophets and Kings, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Peb yuav txuas ntxiv peb txoj kev kawm txog Nebuchadnezzar thiab Belshazzar hauv tsab xov xwm tom ntej.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Belshazzar, raug txoj kev nthuav tawm txog Vajtswv lub hwjchim no ua rau ntshai thiab qhuas kawg, qhia tias lawv twb muaj ib tug timkhawv lawm txawm yog lawv tsis paub li, twb tau muaj tej sijhawm zoo kawg los paub txog tej hauj lwm ntawm Vajtswv uas muaj txoj sia nyob, thiab Nws lub hwjchim, thiab los ua Nws lub siab nyiam. Nws twb tau txais txoj cai tshwjxeeb nrog txoj kev kaj ntau heev. Nws yawg, Nebuchadnezzar, twb raug ceebtoom txog nws txoj kev phom sij hauv kev hnov qab Vajtswv thiab tsa nws tus kheej kom tau koob meej. Belshazzar twb paub txog nws raug ntiab tawm ntawm tibneeg lub zej zog, thiab nws txoj kev nrog cov tsiaj qus tom teb ua ke; thiab tej no, uas tsim nyog yuav tsum tau ua ib zaj lus qhia rau nws, nws tsis quav ntsej, zoo li yog tsis tau muaj dua li; thiab nws tseem mus ntxiv rov ua tej kev txhaum ntawm nws yawg. Nws twb muaj cuabkav ua siab tawv mus ua tej kev phem uas coj Vajtswv tej kev txiav txim los rau saum Nebuchadnezzar. Nws raug txiav txim, tsis yog vim nws tus kheej ua phem xwb, tiamsis vim nws tsis tau siv tej sijhawm thiab tej peevxwm uas nws muaj, uas yog nws xyaum kom loj hlob lawm ces nws yuav tau ua qhov yog.” Testimonies to Ministers, 436.