The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Cov ntawv sau rau ntawm phab ntsa, thiab Daniel txoj kev txhais rau Belshazzar, sawv cev rau txoj kev tshaj tawm kawg tawm tsam ob lub kub ntawm kev thim txoj kev ntseeg—lub kub Republican thiab lub kub Protestant—hauv Tebchaws Meskas. Keeb kwm thaum pib ntawm ob tog, ob leeg cov yawg koob uas tsim Tebchaws Meskas thiab cov pioneer ntawm Adventism, tau raug sau tseg meej kawg nkaus, los xij cov lus qhia thiab lus ceeb toom uas muaj nyob hauv ntawd twb raug muab tso tseg dhau “plaub tiam neeg”. Belshazzar sawv cev tau qhov tseeb no zoo kawg nkaus.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Tsis tsim nyog yuav tsum txhais kom meej ib lub caij nyoog raws nraim kom txiav txim tias ib tiam neeg suav tau npaum li cas, rau qhov Vajtswv Txojlus yeej tsis poob qab li, thiab Nws hais ncaj qha tias yog thaum tiam neeg thib plaub uas Vajtswv kaw tej phau ntawv sau txim rau saum cov tebchaws uas tau ntxeev siab tawm tsam Nws txoj kev xav uas Nws tau tshwm qhia lawm.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Thiab Vajtswv tau hais tag nrho cov lus no tias, Kuv yog tus Tswv uas yog koj tus Vajtswv, tus uas tau coj koj tawm hauv tebchaws Iziv, tawm hauv lub tsev qhev. Koj yuav tsum tsis txhob muaj lwm tus vajtswv nyob ntawm kuv xub ntiag. Koj yuav tsum tsis txhob ua ib tug mlom rau koj, lossis ib yam duab zoo li tej yam uas nyob saum ntuj, lossis tej uas nyob hauv ntiajteb hauv qab no, lossis tej uas nyob hauv dej hauv qab ntiajteb: Koj yuav tsum tsis txhob pe hawm lawv, thiab tsis txhob ua lawv qhev: rau qhov kuv, tus Tswv uas yog koj tus Vajtswv, yog ib tug Vajtswv khib xeeb, uas rau txim rau cov me nyuam vim tej kev txhaum ntawm cov txiv mus txog tiam peb thiab tiam plaub ntawm cov uas ntxub kuv; thiab qhia txoj kev hlub tshua rau ntau txhiab leej ntawm cov uas hlub kuv, thiab ceev kuv tej lus txib. Exodus 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Hauv tiam neeg kawg, thiab yog li ntawd hauv “tiam neeg plaub” raws li lus faj lem ntawm cov Yixayee thaum ub, ob leeg Yauhas uas ua kevcai raus dej thiab Khetos tau qhia tias tiam neeg ntawd yog ib tiam neeg nab phem.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Nej xeeb leej xeeb ntxwv ntawm nab phem, nej uas yog neeg phem yuav hais tej yam zoo tau li cas? Rau qhov lub qhov ncauj hais tawm ntawm yam uas puv npo hauv lub siab. Tus neeg zoo coj tej yam zoo tawm hauv lub txhab zoo ntawm nws lub siab los; thiab tus neeg phem coj tej yam phem tawm hauv lub txhab phem los. Tiamsis kuv hais rau nej tias, txhua lo lus tsis tsim txiaj uas neeg hais tawm, lawv yuav tsum muab xam txog rau hnub txiav txim. Rau qhov yog los ntawm koj tej lus koj thiaj yuav raug suav hais tias ncaj ncees, thiab kuj yog los ntawm koj tej lus koj thiaj yuav raug txim. Mathais 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Nyob rau tiam kawg ntawm tus tsiaj nyaum hauv ntiajteb, nws hais lus zoo li ib tug zaj (ib tug nab viper). Txij xyoo 1863 mus txog thaum txoj cai hnub Sunday los txog, lub kub Republican tau tig mus deb ntawm Txoj Cai Lij Choj ntawm Tebchaws Meskas. Cov koob hmoov uas Vajtswv pub rau haiv neeg ntawd tau ua rau cov pej xeem thiab cov thawj coj lub siab tig mus deb ntawm lawv lub luag haujlwm los tiv thaiv tej ntsiab cai uas tsim tau txoj kev nplua nuj thiab kev vam meej uas lawv tau los txaus siab rau, thiab lawv tsis nco qab txog lub siab xav uas tau coj cov yawg tsim teb chaws thaum lawv tsim daim ntawv dawb huv ntawd uas ua kom muaj txoj kev nplua nuj thiab kev vam meej uas tom qab ntawd lawv cia kom ntxias lawv. Lawv tsis yog tsuas yog tsis nco qab lub hom phiaj ntawm daim ntawv dawb huv ntawd xwb, tiamsis lawv kuj tsis nco qab lawv lub luag haujlwm los khaws cia tej ntsiab cai uas muaj nyob hauv daim ntawv ntawd.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Txij xyoo 1863 mus txog rau thaum txoj cai Hnub Caiv los txog, lub kubncug Protestant tiag (Adventism), tau tig nraub qaum ntawm nws tej qhov tseeb hauv paus uas Vajtswv tau tsa tseg los ntawm txoj hauj lwm qhuab qhia ntawm William Miller. Cov koob hmoov uas Vajtswv tau pub rau Adventism, tau ua rau tej pej xeem thiab cov thawj coj lub siab tig deb ntawm lawv lub luag hauj lwm los tiv thaiv cov hauv paus ntsiab cai uas tau tsim kom muaj qhov kev nplua nuj ntawm sab ntsuj plig uas lawv twb tau los txaus siab rau lawm, thiab lawv tau hnov qab lub hom phiaj ntawm cov neeg tsim txojsia thaum ub hauv kev tsim tawm txoj xov uas raug sawv cev rau saum ob daim ntawv kab ke dawb huv ntawd, uas raug npaj tseg los tsa kom muaj qhov kev nplua nuj ntawm kev cev Vajtswv lus yav tom ntej uas lawv yuav tsum tau khaws cia thiab tshaj tawm.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Thaum tus Tswv nkag mus rau hauv txoj kev cog lus nrog cov Ixayees thaum ub ntawm Roob Xina-i, Nws tau pub ob daim txiag dawb huv uas muaj Nws kaum txoj kevcai, uas yuav tsum ua lub cim ntawm Nws txoj kev sib raug zoo raws li txoj kev cog lus nrog Nws haiv neeg. Thaum Nws tsa cov koob tsheej txhua xyoo, Nws tau qhia tias thaum Hnub Peetekos yuav tsum muaj ib qho kev fij ntawm ob lub ncuav, uas yuav tsum raug tsa nthuav. Qhov kev fij nthwv ntawm ob lub ncuav ntawd yog tib qho kev fij xwb hauv txoj haujlwm teev hawm hauv lub chaw dawb huv uas yuav tsum muaj keeb xaws (ib lub cim ntawm tibneeg txoj kev txhaum, kev phem siab, kev limhiam, thiab kev ua neeg dag ntxias) xyaw nrog rau hauv nws txoj kev npaj.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Nej txojkev khav theeb tsis zoo. Nej tsis paub lod tias me ntsis keeb ua kom tag nrho lub ncuav nphoo? Vim li no nej cia li ntxuav tawm cov keeb qub, xwv kom nej yuav ua tau ib pawg ncuav tshiab, raws li nej twb yog cov uas tsis muaj keeb lawm. Rau qhov Khetos, peb tus menyuam yaj Hla Dhau, twb raug muab txi rau peb lawm. Yog li ntawd cia peb ua lub kevcai ntawd, tsis yog nrog cov keeb qub, los tsis yog nrog cov keeb ntawm kev lim hiam thiab kev phem; tiam sis nrog ncuav tsis muaj keeb uas yog kev siab dawb paug thiab qhov tseeb. 1 Khaulee 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Nyob rau lub sijhawm ntawd, thaum muaj neeg coob coob suav tsis txheeb tuaj sib sau ua ke, ua rau lawv sib tsuj ib leeg, Nws pib hais rau Nws cov thwjtim ua ntej txhua yam tias, Nej cia li ceev faj tsam poov xab ntawm cov Falixais, uas yog kev ua siab cuav. Luka 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
Ob lub ncuav mov fij yoj uas raug tsa siab ua kevcai fij yoj, yog lub cim ntawm tus chij rau ib puas plaub caug plaub txhiab leej, uas txawm yog neeg txhaum los, los ntawm Vajtswv lub hwjchim, twb muab lawv tej keeb xab ntawm kev lim hiam, kev phem, thiab kev siab ob sab ntxuav tawm lawm. Cov keeb xab uas nyob hauv cov ncuav mov sawv cev rau tibneeg (cov neeg txhaum), uas twb kovyeej kev txhaum dhau los ntawm txoj txheej txheem kev ntxuav kom dawb huv uas raug sawv cev tias yog raug “ci” los ntawm hluav taws cub tawg ntawm tus tubtxib ntawm txoj kev cog lus hauv Malakhi tshooj peb. Cov ncuav mov ntawd kuj sawv cev rau “ncuav mov saum ntuj ceebtsheej,” vim thaum muab fij lawd, yuav tsum raug tsa siab mus rau saum ntuj ua kevcai fij yoj.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Thaum txog Hnub Phetej Kaus, thaum lub sijhawm uas kev ua tiav ntawm tus qauv ntxoov ntxoo ntawm ob lub ncuav uas tau raug muab fij los ntawm ntau xyoo hauv lub koob tsheej Hnub Phetej Kaus los txog, Khetos cov thwjtim thiaj pib tes haujlwm hu lwm pab neeg ntxiv (lub ncuav thib ob) tawm hauv lub ntiajteb Lwm Haiv Neeg. Ces yuav muaj ob lub ncuav uas ob leeg twb raug ntxuav kom dawb huv ntawm kev txhaum (keeb xab).
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
Ob lub phiaj zeb ntawm Kaum Nqe Kevcai tau los ua lub cim ntawm txojkev sib raug zoo raws li txojkev cog lus ntawm Yixayee thaum ub, thiab ob lub ncuav fij uas yoj sawv cev rau txojkev sib raug zoo raws li txojkev cog lus nrog pawg ntseeg Khetos thaum ntxov. Thaum pib ntawm keeb kwm ntawm tus tsiaj qus hauv ntiajteb, ob lub phiaj dawb huv ntawm Habakkuk tau raug muab los ua lub cim ntawm txojkev sib raug zoo raws li txojkev cog lus ntawm Yixayee niaj hnub no, uas yog tus kubrog Protestant tiag, ib yam li Txoj Cai Lij Choj dawb huv tau raug muab rau tus kubrog Republican. Tus Tswv tam sim no tab tom hu ib puas plaub caug plaub txhiab leej kom sawv tsees ua ib pab tub rog muaj hwjchim loj, thiab thaum lawv ua li ntawd, lawv yuav raug tsa siab ua ib qho khoom fij yoj siab (chij) thaum lawv raug muab pov rau hauv lub cub hluav taws uas kub xya npaug ntxiv.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Tus chij ntawd sawv cev rau txoj kevcai ntawm Kaum Nqe Lus Txib; nws kuj sawv cev rau cov uas taug kev hauv lub cub hluav taws nrog Mov Ciaj Sia saum Ntuj Ceebtsheej nyob ntawm lawv ib sab, thiab kuj sawv cev rau cov uas tuav rawv cov lus qhuab qhia hauv paus uas raug cim tseg rau ntawm ob daim txiag dawb huv ntawm Habakkuk. Tag nrho tej cim no raug sawv cev rau hauv ob tug timkhawv ntawm Tshwmsim tshooj kaum ib.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Kev txiav txim rau Npele‑xajxas yog tus tim khawv tawm tsam ob tug kub ntawm tus tsiaj qus hauv ntiajteb. Nyob rau lub sijhawm ntawm qhov kev txiav txim ntawd, muaj ib tug pojniam (ib lub koom txoos), uas to taub tias tib tug txivneej hauv lub nceeg vaj uas muaj peev xwm paub thiab txhais tau cov ntawv sau ntawm phab ntsa yog Daniyees.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Thiab kuv tau hnov txog koj lawm, tias koj txawj piav tej lus zais, thiab daws tau tej kev tsis meej pem; nim no yog koj nyeem tau tej ntawv no, thiab qhia rau kuv paub nws lub ntsiab lus, koj yuav raug hnav tsoos liab doog, thiab yuav muaj saw kub rau ntawm koj caj dab, thiab yuav ua tus kav thib peb hauv lub nceeg vaj. Ces Daniyee teb thiab hais rau ntawm tus vajntxwv xub ntiag tias, Cia koj tej khoom plig nyob rau koj tus kheej, thiab muab koj tej nqi zog rau lwm tus; txawm li ntawd los kuv yuav nyeem tej ntawv no rau tus vajntxwv, thiab yuav qhia nws lub ntsiab lus rau nws paub.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Au vaj ntxwv, Vajtswv Tus Loj Tshaj Plaws tau pub ib lub nceeg vaj rau Nebukhanexas, uas yog koj txiv, thiab pub txoj hwjchim loj, thiab lub yeeb koob, thiab txoj meej mom rau nws: Thiab vim txoj hwjchim loj uas Nws tau pub rau nws, txhua haiv neeg, txhua teb chaws, thiab txhua yam lus, thiaj tshee hnyo thiab ntshai nyob ntawm nws xub ntiag: tus uas nws xav tua nws kuj tua; tus uas nws xav cia ciaj nws kuj cia ciaj; tus uas nws xav tsa kom siab nws kuj tsa kom siab; thiab tus uas nws xav txo kom qis nws kuj txo kom qis. Tiamsis thaum nws lub siab raug tsa kom siab, thiab nws lub tswv yim tawv vim kev khav theeb, nws thiaj raug muab tshem tawm ntawm nws lub zwm txwv ua vaj ntxwv, thiab lawv txeeb nws lub yeeb koob ntawm nws mus: Thiab nws raug ntiab tawm ntawm noob neej cov tub, thiab nws lub siab raug ua zoo li tej tsiaj, thiab nws qhov chaw nyob nrog cov nees luav qus: lawv pub nyom rau nws noj ib yam li nyuj, thiab nws lub cev ntub nrog lwg saum ntuj; mus txog thaum nws paub tias Vajtswv Tus Loj Tshaj Plaws kav saum noob neej lub nceeg vaj, thiab tias Nws tsa tus uas Nws xav tsa los kav nws.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Thiab koj, nws tus tub, Au Belshazzar, tsis tau txo koj lub siab kom qes, txawm yog koj twb paub tag nrho tej no lawm; tiam sis koj tau tsa koj tus kheej tawm tsam tus Tswv ntuj ceeb tsheej; thiab lawv tau coj tej twj huv ntawm nws lub tuam tsev los rau ntawm koj xub ntiag, thiab koj, thiab koj cov nom tswv, koj cov poj niam, thiab koj cov niam yau, tau haus cawv txiv hmab hauv tej ntawd; thiab koj tau qhuas tej vajtswv nyiaj, thiab kub, tooj dag, hlau, ntoo, thiab pob zeb, uas tsis pom, tsis hnov, thiab tsis paub li: tiam sis tus Vajtswv uas koj txoj sia nyob hauv nws txhais tes, thiab txhua txojkev ntawm koj kuj yog nws li, koj tsis tau ua kom nws tau koob meej li: Ces ib feem ntawm txhais tes thiaj raug xa tawm ntawm nws los; thiab tej ntawv no thiaj raug sau cia. Thiab tej no yog cov ntawv uas raug sau cia, MENE, MENE, TEKEL, UPHARSIN. Nov yog lo lus txhais ntawm yam ntawd: MENE; Vajtswv tau suav koj lub tebchaws, thiab tau coj nws mus txog qhov kawg lawm. TEKEL; Koj raug muab luj rau hauv lub tshuab ntsuas, thiab pom tias tsis txaus. PERES; Koj lub tebchaws raug faib, thiab muab rau cov Medes thiab Persians.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Ces Belshazzar thiaj li txib, thiab lawv muab tsoos tsho liab doog rau Daniel hnav, thiab muab saw kub lo rau nws caj dab, thiab tshaj tawm txog nws tias nws yuav yog tus kav thib peb hauv lub nceeg vaj. Hmo ntawd Belshazzar, tus vajntxwv ntawm cov Khauladees, raug tua tuag. Thiab Dali‑u tus Medes tau txais lub nceeg vaj, thaum nws muaj kwv yees li rau caum ob xyoos. Daniel 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Thaum txoj kevcai hnub Sunday nyob hauv Tebchaws Meskas los txog, lub khob ntawm kev tsis ncaj thiab lub khob ntawm lub sijhawm sim siab yuav puv npo, rau lub tebchaws thiab rau tus kub rog Republican uas tau thim txojkev ntseeg thiab tus kub rog Protestant uas tau thim txojkev ntseeg, rau qhov Vajtswv yuav tau “suav” (lub nceeg vaj thib rau) “lub nceeg vaj ntawd, thiab ua kom tiav lawm.” Ob tug kub rog ntawd, thiab lub tebchaws, yuav tau raug “muab hnyav rau hauv cov ntxaij sib npaug” (ntawm txoj kev txiav txim uas tab tom muaj nyob hauv lub chaw dawb huv) “thiab pom tias tsis txaus.” Ces Tebchaws Meskas yuav raug “faib,” thaum kev ua tsov rog hauv tebchaws thiab kev tswj hwm lim hiam tshwm sim, thiab tom qab ntawd yuav raug muab rau lub nceeg vaj thib xya thiab thib yim hauv zaj lus faj lem hauv Phau Vajlugkub.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Vajtswv tau hais txog cov Amoos hais tias: ‘Thaum txog tiam plaub lawv yuav rov los rau ntawm no dua: rau qhov kev phem ntawm cov Amoos tseem tsis tau puv npo.’ Txawm haiv neeg no yog ib haiv uas sawv tshwj xeeb vim lawv tej kev pe hawm mlom thiab kev qias vuab tsuab, los lawv tseem tsis tau ua kom lub khob ntawm lawv tej kev phem puv npo; thiab Vajtswv yuav tsis tau muab lus txib kom muab lawv rhuav tshem tag nrho. Cov neeg yuav tsum pom lub hwj chim ntuj ceeb tsheej tshwm sim tawm los yam meej tshwj xeeb, xwv kom lawv yuav tsis tshuav ib qho lus zam txim li. Tus Tsim Txiaj uas muaj kev khuv leej kam ua siab ntev ris nrog lawv tej kev phem mus txog tiam plaub. Ces, yog tsis pom muaj kev hloov mus rau qhov zoo dua, Nws tej kev txiav txim yuav poob los saum lawv.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Nrog txojkev raug tseeb uas tsis yuam kev li, Tus Uas Tsis Muaj Ciam tseem khaws ib daim lej nrog txhua haiv neeg. Thaum Nws txojkev hlub tshua tseem raug muab nrog tej lus hu kom hloov siab lees txim, daim lej no tseem yuav qhib nyob; tiam sis thaum cov zauv nce mus txog ib qho nqi uas Vajtswv twb tau teem tseg lawm, ces txoj hauj lwm qhuab qhia ntawm Nws txojkev chim yuav pib. Daim lej raug kaw lawm. Kev ua siab ntev saum ntuj ceeb tsheej xaus lawm. Tsis tshuav ib txojkev thov kev hlub tshua ntxiv rau lawv lawm.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Tus yaj saub, thaum ntsia mus thoob plaws tej tiam tom ntej, tau pom lub caij nyoog no tshwm rau hauv nws lub zeem muag. Cov tebchaws ntawm tiam no tau txais txoj kev hlub tshua uas tsis tau muaj dua li. Cov koob hmoov uas xaiv zoo tshaj plaws ntawm ntuj ceeb tsheej twb tau muab pub rau lawv lawm; tiam sis kev khav theeb uas nce ntxiv, kev ntshaw nyiaj txiag, kev pe mlom, kev thuam Vajtswv, thiab kev tsis ua tsaug uas qias neeg raug sau tseg tawm tsam lawv. Lawv tab tom maj nroos kaw lawv daim lej nyiaj nrog Vajtswv.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Tiamsis qhov uas ua rau kuv tshee hnyo yog qhov tseeb tias cov uas tau txais qhov kaj thiab tej cai tshwj xeeb tshaj plaws twb raug paug los ntawm txoj kev tsis ncaj uas tab tom nphau thoob plaws. Vim raug cov neeg tsis ncaj nyob ib puag ncig lawv cuam tshuam, coob leej, txawm yog hauv cov uas lees yuav qhov tseeb los xij, twb txias zog lawm thiab raug tus dej ntws muaj hwjchim ntawm kev phem nqa lawv mus. Kev thuam saib tsis taus uas raug muab rau txoj kev hwm Vajtswv tiag thiab kev dawb huv thoob plaws ua rau cov uas tsis txuas ze rau Vajtswv poob lawv txoj kev hwm rau Nws txoj kevcai. Yog lawv tab tom taug raws qhov kaj thiab mloog lus rau qhov tseeb los ntawm lub siab, ces txoj kevcai dawb huv no yuav zoo muaj nqis tshaj qub rau lawv thaum raug saib tsis taus thiab muab tso tseg li no. Raws li txoj kev tsis hwm Vajtswv txoj kevcai nthuav tawm meej zuj zus, txoj kab cais ntawm cov uas coj raws nws thiab lub ntiajteb kuj pom tseeb dua qub. Kev hlub rau tej lus qhia saum ntuj ceeb tsheej loj hlob hauv ib pab raws li kev saib tsis taus lawv loj hlob hauv lwm pab.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Qhov teebmeem tab tom los txog sai heev. Cov lej uas tab tom nce loj hlob sai ntawd qhia tias lub sijhawm uas Vajtswv yuav tuaj xyuas twb yuav los txog lawm. Txawm hais tias Nws tsis txaus siab rau kev rau txim, los Nws yeej yuav rau txim, thiab yuav ua sai heev. Cov uas taug kev hauv qhov kaj yuav pom tej cim ntawm txoj kev phom sij uas tab tom los txog; tiam sis lawv tsis raug cia li zaum twj ywm, tsis quav ntsej, tos ntsoov kev puas tsuaj ntawd, nplij lawv tus kheej nrog txoj kev ntseeg tias Vajtswv yuav tiv thaiv Nws haiv neeg rau hnub uas Nws tuaj xyuas. Tsis yog li ntawd kiag li. Lawv yuav tsum paub tseeb tias yog lawv tes haujlwm uas yuav tsum rau siab ntso ua haujlwm cawm lwm tus, tig ntsia rau Vajtswv nrog txoj kev ntseeg ruaj khov kom tau kev pab. ‘Tus neeg ncaj ncees txoj kev thov Vajtswv uas kub siab thiab muaj hwj chim ua tau ntau heev.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Cov keeb xwv ntawm kev hwm Vajtswv tseem tsis tau ploj tag nrho nws lub hwj chim. Thaum txog lub sijhawm uas txoj kev phom sij thiab kev poob siab ntawm pawg ntseeg loj tshaj plaws, pab pawg me me uas tab tom sawv hauv qhov kaj yuav quaj ntsuag thiab quaj thov vim tej kev qias vuab tsuab uas raug ua nyob hauv lub tebchaws. Tiamsis tshwj xeeb tshaj ntawd, lawv tej lus thov yuav nce mus sawv cev rau pawg ntseeg, vim nws cov tswvcuab tab tom coj raws li tus yam ntxwv ntawm lub ntiajteb.”
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Cov lus thov mob siab lug ntawm pab neeg ncaj ncees tsawg leej no yuav tsis yog thov dawb thov khoob. Thaum tus Tswv tawm los ua tus pauj txiaj, Nws kuj yuav tawm los ua tus tiv thaiv rau txhua tus uas tau khaws cia txoj kev ntseeg kom nyob hauv nws txoj kev dawb huv thiab tau ceev lawv tus kheej kom tsis txhob muaj kev qias neeg ntawm lub ntiaj teb no. Nyob rau lub sijhawm no Vajtswv tau cog lus tias Nws yuav pauj txiaj rau Nws cov xaiv tseg, uas quaj thov rau Nws nruab hnub thiab hmo ntuj, txawm yog Nws ua siab ntev nrog lawv los.”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
“Lo lus txib yog hais tias: ‘Cia li hla mus hauv nruab nrab lub nroog, hla mus hauv nruab nrab Yeluxalees, thiab cim ib lub cim rau saum pliaj ntawm cov txivneej uas quaj ntsuag thiab quaj nrov vim txhua yam kev qias vuab tsuab uas tau ua nyob hauv nruab nrab ntawd.’ Cov uas quaj ntsuag thiab quaj nrov no twb tau tshaj tawm tej lus ntawm txoj sia; lawv twb tau qhuab ntuas, ntuas qhia, thiab thov ntuas. Muaj ib txhia uas twb tau ua rau Vajtswv poob meej mom tau hloov siab lees txim thiab txo lawv lub siab rau ntawm Nws xub ntiag. Tiamsis Yehauvas lub yeeb koob twb ncaim ntawm cov Yixayee lawm; txawm yog tseem muaj coob leej txuas ntxiv ua raws tej kab ke ntawm kev ntseeg, los Nws lub hwjchim thiab Nws lub xub ntiag twb ploj lawm.” Testimonies, volume 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Cov uas sawv cev los ntawm Daniyee thaum nws sawv ntawm Npisalasaxas xub ntiag, cov uas paub txog “Yav Tom Ntej rau Asmeskas”, ces yuav tau txais Daniyee “lub tsho liab cig”, “ib txoj saw kub caj dab”, thiab yuav raug tshaj tawm tias yog “tus kav thib peb hauv lub nceeg vaj.” Xim liab cig yog lub cim thiab yog xim ntawm tus tub hlob, tus uas tau txais ob npaug ntawm Leej Txiv tej cuab tam qub txeeg qub teg, tus uas yog ib puas plaub caug plaub txhiab.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Cov no yog cov uas tsis tau raug qias nrog pojniam; vim lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus tsis hais Nws mus qhovtwg li. Cov no raug txhiv dim tawm hauv tibneeg, ua thawjcov txi txiv rau Vajtswv thiab rau tus Menyuam Yaj. Tshwm Sim 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Ntawm ob lub ncuav mov uas raug tsa siab ua ib lub cim, tus uas yug ua ntej tshaj plaws (cov thawj txi txiv), yog tus uas muaj ib txoj xov liab doog muab khi rau ntawm lawv txhais tes.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Thiab tau muaj li no tias, thaum nws mob yug me nyuam, ib tug thiaj xub tsa nws txhais tes tawm los; ces tus poj niam txais me nyuam thiaj muab ib txoj xov liab khi rau ntawm nws txhais tes, hais tias, Tus no yog tus xub tawm los ua ntej. Thiab tau muaj li no tias, thaum nws rub nws txhais tes rov qab, saib seb, nws tus kwv thiaj tawm los; ces nws hais tias, Ua cas koj thiaj txeeb txoj kev tawm los li no? Qhov kev txeeb no yuav nyob rau saum koj; yog li ntawd nws thiaj raug hu ua Pharez. Tom qab ntawd nws tus kwv, uas muaj txoj xov liab khi rau ntawm nws txhais tes, thiaj tawm los; thiab nws lub npe hu ua Zarah. Chivkeeb 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Qhov thawj zaug uas “liab ci ntsa iab” raug hais txog hauv Vajluskub yog thaum “Xalas” (Zarah), tus uas yog thawj tug yug los, thiab nws lub npe txhais hais tias ‘ib qho kaj ntug sawv los,’ tawm los ua ntej ntawm ob tug menyuam ntxaib uas Yudas yog leej txiv. Tus niam, Thamaj (uas tau ua poj niam ntiav), yog tus poj niam ntawm Yudas tus tub phem uas twb tuag lawm. Xalas, tus ‘kaj ntug sawv los,’ tau tawm hauv xeem Yudas los, thiab muaj ib txoj xov liab ci ntsa iab khi rau ntawm nws txhais tes. “Pharez” txhais hais tias tawg tawm, thiab nws sawv cev rau cov uas tawg tawm ntawm txoj kev kav ntawm papacy, thiab tawm hauv Npanpiloo los thaum lub sijhawm muaj kev kub ntxhov txog txoj cai hnub Sunday.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“Txoj hlua caws pliav” kuj yog lub cim uas tiv thaiv tus niam ntiav ntawm Yelikhau, thaum lub nroog Yelikhau raug rhuav tshem.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Saib maj, thaum peb los txog hauv lub tebchaws no, koj yuav tsum khi txoj hlua xov liab no rau ntawm lub qhov rais uas koj tau tso peb nqes los ntawm ntawd; thiab koj yuav tsum coj koj txiv, thiab koj niam, thiab koj cov kwv tij, thiab txhua tus hauv tsev neeg ntawm koj txiv, los sib sau rau hauv koj lub tsev. Thiab yuav muaj li no tias, tus twg tawm ntawm qhov rooj ntawm koj lub tsev mus rau tom kev, nws cov ntshav yuav nyob saum nws lub taubhau, thiab peb yuav tsis muaj txim; thiab tus twg nyob nrog koj hauv tsev, nws cov ntshav yuav nyob saum peb lub taubhau, yog muaj ib txhais tes kov nws. Thiab yog koj qhia tawm txog peb zaj haujlwm no, ces peb yuav dim ntawm koj lo lus cog tseg uas koj tau kom peb tsa tes cog. Thiab nws hais tias, Raws li nej tej lus, cia li ua li ntawd. Ces nws thiaj tso nkawd mus, thiab nkawd txawm ncaim mus; thiab nws khi txoj hlua liab rau ntawm lub qhov rais. Yausua 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Daniyee lub tsoos tsho liab ci qhia tias tom qab ntawd nws sawv cev rau ib puas plaub caug plaub txhiab leej, yog thawj lub ncuav mov yoj ntawm ob lub uas raug tsa sawv. Ua lub ncuav mov, lawv sawv cev rau lub Ncuav Mov saum ntuj ceeb tsheej, tus uas tau raug muab ib lub tsho ntev liab ci rau hauv lub tsev hais plaub pej xeem thaum Nws tab tom mus rau kev raug ntsia saum ntoo khaub lig. Hauv Npasasas lub tsev txoos noj haus, uas yog ib daim duab yav tom ntej ntawm lub tsev hais plaub pej xeem uas Yexus tau raug muab ib lub tsho ntev liab ci, qhov ntawd raug muab rau cov uas to taub txog txoj kev kub ntxhov uas nyob tom hauv ntej kiag hauv “Future for America”.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Ces cov tub rog ntawm tus tswv xeev thiaj coj Yexus mus rau hauv lub tsev loj hais plaub, thiab hu tag nrho pawg tub rog los sib sau ntawm nws. Lawv thiaj hle nws tej tsoos tsho tawm, thiab muab ib lub tsho ntev liab ploog los rau nws hnav. Mathais 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Lub tsho ntev uas muab rau cov uas Daniyee sawv cev rau yog Khetos lub tsho ntawm kev ncaj ncees, uas yog dawb.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Cia peb zoo siab thiab xyiv fab, thiab ua kom tau koob meej rau nws: rau qhov kev tshoob kos ntawm tus Menyuam Yaj twb los txog lawm, thiab nws tus pojniam twb npaj nws tus kheej txhij lawm. Thiab tau pub rau nws kom nws hnav ntaub mos zoo, huv si thiab dawb huv: rau qhov ntaub mos zoo ntawd yog txoj kev ncaj ncees ntawm cov ntseeg dawb huv. Tshwmsim 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
Lub tsho ntev uas muab rau cov uas sawv cev ua Daniyees yog ob qho tib si liab ploog thiab dawb, rau qhov lawv tej tsho ntev twb raug ntxuav nrog tus kws ntxhua khaub ncaws cov xab npum lawm, los ntawm tus kws ntxhua khaub ncaws uas hais hauv Malakhi tshooj peb, thaum nws ntxuav kom cov tub ntawm Levi dawb huv.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Tiamsis leejtwg yuav nyob ruaj tau rau hnub uas Nws los? Thiab leejtwg yuav sawv tau thaum Nws tshwm sim? Rau qhov Nws zoo li tus hluav taws ntawm tus yaj kub yaj nyiaj, thiab zoo li xab npum ntawm tus ntxhua khaub ncaws: Thiab Nws yuav zaum ua tus yaj thiab tus ntxuav nyiaj kom huv: thiab Nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, kom lawv thiaj nqa tau ib qho kev fij rau tus Tswv hauv txoj kev ncaj ncees. Malachi 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Lub tsho ntev yog dawb huv, tiam sis tsuas yog vim nws raug ntxuav hauv cov ntshav liab pliv ntawm tus Menyuam Yaj xwb.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Thiab los ntawm Yexus Khetos, tus uas yog tus tim khawv ncaj ncees, thiab yog thawj tus yug los ntawm cov tuag rov qab los, thiab yog tus huab tais kav cov vajntxwv hauv ntiajteb no. Rau tus uas hlub peb, thiab tau ntxuav peb dim ntawm peb tej kev txhaum los ntawm nws tus kheej cov ntshav, thiab tau tsa peb ua vajntxwv thiab ua cov pov thawj rau Vajtswv thiab nws Leej Txiv; rau nws yog lub hwjchim ci ntsa iab thiab txoj kev kav mus ib txhis ib txhis. Amees. Tshwmsim 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Qhov thawj zaug uas hais txog ib txoj saw kub, yog thaum Yauxej raug tsa los ua tus thawj coj kav tebchaws Iyi.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Ces Falau hais rau Yauxej tias, Saib maj, kuv tau tsa koj ua tus kav tag nrho lub tebchaws Iziv. Ces Falau hle nws lub nplhaib ntawm nws txhais tes tawm los, thiab muab rau Yauxej txhais tes, thiab muab khaub ncaws ntaub zoo mos hnav rau nws, thiab muab ib txoj saw kub rau nws caj dab; thiab nws cia nws caij lub tsheb nees thib ob uas nws muaj; thiab lawv qw ua ntej nws tias, Txhos caug: thiab nws tsa nws ua tus kav tag nrho lub tebchaws Iziv. Thiab Falau hle nws lub nplhaib ntawm nws txhais tes tawm los, thiab muab rau Yauxej txhais tes, thiab muab khaub ncaws ntaub zoo mos hnav rau nws, thiab muab ib txoj saw kub rau nws caj dab. Chivkeeb 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Qhov laj thawj uas Vajntxwv Falau tau tsa Yauxej ua tus kav tebchaws Iziv, yog vim Yauxej txawj txhais Falau zaj npau suav hais txog “xya lub sij hawm,” uas muaj kev txuas nrog kev puas tsuaj los ntawm “cua tuaj sab hnub tuaj.”
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Falaoo hais rau Yauxej tias, Hauv kuv zaj npau suav, saib seb, kuv sawv ntawm ntug dej: Thiab, saib seb, muaj xya tug nyuj tawm hauv dej los, rog cev thiab zoo nraug zoo nkauj; thiab lawv noj zaub hauv tiaj nyom: Thiab, saib seb, muaj dua xya tug nyuj tawm los tom qab lawv, txom nyem thiab phem phem kawg, thiab nqaim cev qhuav; kuv tsis tau pom dua ib zaug li hauv tebchaws Iyiv tag nrho uas phem npaum li ntawd: Thiab cov nyuj nqaim cev thiab phem phem ntawd tau noj tag thawj xya tug nyuj rog: Thiab thaum lawv tau noj tag lawm, kuj tsis paub tias lawv twb noj lawv lawd; los lawv tseem phem phem li qub thaum chiv thawj. Ces kuv txawm tsim dheev. Thiab kuv pom hauv kuv zaj npau suav, thiab, saib seb, muaj xya lub taub nplej txhawv hauv ib tug qws, puv nkaus thiab zoo: Thiab, saib seb, muaj xya lub taub nplej, qhuav ntsws, me nyias, thiab raug cua tuaj sab hnub tuaj kub hnyiab, txhawv los tom qab lawv: Thiab cov taub nplej nyias ntawd nqos tag xya lub taub nplej zoo: thiab kuv tau qhia qhov no rau cov txawj ua yees siv; tiam sis tsis muaj leejtwg yuav piav tau rau kuv li. Thiab Yauxej hais rau Falaoo tias, Falaoo zaj npau suav yog ib yam nkaus xwb: Vajtswv tau qhia rau Falaoo yam uas Nws tab tom yuav ua. Chivkeeb 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Yauxej txhais Falau tus npau suav raws li lub ntsiab cai ntawm “kab txuas kab”, rau qhov nws xub qhia Falau tias ob zaj npau suav ntawd yog ib zaj xwb. Tom qab ntawd nws txhais lo lus “xya,” uas txuas nrog cov “nyuj,” thiab cov “taub,” ua tej cim. Lo lus “xya” hauv nqe lus ntawd yog tib lo lus uas tau txhais ua “xya lub sijhawm,” hauv Levis Kevcai nees nkaum rau. Yauxej txhais lo “xya” ntawd ua ib lub cim ntawm xya xyoo, los yog ob txhiab tsib puas nees nkaum hnub. Yauxej thiab Daniyee nkawd ob leeg puav leej tab tom txhais ib lub cim ntawm “xya lub sijhawm” hauv Levis Kevcai nees nkaum rau.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Hauv Falau tus npau suav, kev tshaib kev nqhis ntawd tau raug tsim los ntawm tej pob kws uas “raug cua sab hnub tuaj kub hnyiab.” Kab saum kab, raws li Yauxej siv ncaj qha, “cua sab hnub tuaj” qhia tias yog Islam uas tsim lub caij nyoog ntawm kev tshaib kev nqhis thiab kev poob lag luam uas pib thaum Yauxej thiab Daniyees tau txais txoj saw kub, uas sawv cev rau kev tsa lub chij rau lub ntiaj teb (Yauxej tebchaws Iziv), thiab hu Vajtswv pab yaj lwm pab kom tawm hauv (Daniyees) Npanpiloo.
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
Ob lub kub ntawm Tebchaws Meskas raug sawv cev los ntawm txhua lub hwjchim hauv Vajlugkub tej lus faj lem uas raug sawv cev ua ob haiv neeg. Qhov no yuav suav nrog Fabkis, uas raws li lus faj lem muaj Sodom thiab Iyiv, thiab kuj muaj cov Yixayee uas muaj vajntxwv qaum teb thiab vajntxwv qab teb, thiab ntxiv rau lub tebchaws Medes thiab Pawxia. Ob lub kub ntawm Medes thiab Pawxia hauv Daniyees tshooj yim qhia meej tias ib lub kub ntawm lub nceeg vaj ntawd sawv los tom qab.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Tom qab ntawd kuv tsa kuv ob lub qhov muag ntsia saib, thiab saib seb, muaj ib tug yaj txiv sawv ntawm ntug dej, uas muaj ob tug kub; ob tug kub ntawd siab, tiamsis ib tug siab dua ib tug, thiab tus uas siab dua tawm tuaj tom qab. Daniel 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Ob lub kub ntawm Medo-Persia sawv cev rau ob lub kub ntawm tus tsiaj qus hauv ntiajteb, thiab yog li ntawd ib lub kub ntawm tus tsiaj qus hauv ntiajteb yuav tsum siab dua thiab tshwm tuaj tom qab. Thaum lub caij kawg xyoo 1798, kev kav ntawm tus tsiaj qus hauv ntiajteb tau pib, thiab lub kub ntawm Protestantism raug coj mus rau Roob Karmel los ntawm Eliyas tus yaj saub, uas sawv cev los ntawm William Miller. Yuav tsum muaj ib qho kev sib tw uas qhia kom pom qhov txawv ntawm tus yaj saub tseeb thiab tus yaj saub cuav, uas yuav raug ua kom tiav hauv txoj kev sim ntawm Roob Karmel, uas tau muaj txij hnub tim 11 lub Yim Hli, 1840 mus txog hnub tim 22 lub Kaum Hli, 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Adventism uas yog cov Millerite tau raug Vajtswv txoj kev saib xyuas qhia kom paub tias yog tus yaj saub tseeb, tib lub sijhawm uas cov xeev ntseeg Protestant hauv Tebchaws Meskas tau rov qab mus cuag, thiab los ua cov ntxhais ntawm Loos papal. Xyoo 1863, lub kub Protestant tseeb ntawm Millerite Adventism tau rov qab los koom tib txoj kev sib raug zoo nrog Protestantism uas twb poob cev qhev lawm, los ntawm kev rov qab mus siv tib txoj kev kawm Vajlugkub uas qias neeg ib yam li Protestantism uas tau khiav tawm ntawm txoj kev tseeb, thaum lawv pib lawv txoj hauj lwm uas nce zuj zus ntawm kev tsis lees txais Eliyas txoj xov. Nyob rau tib lub sijhawm ntawd Tsov Rog Hauv Tebchaws Meskas kuj tau pib. (Ceev faj tias thaum tus Vaj Ntsuj Plig Dawb Huv raug tsis lees txais lawm, ces tus ntsuj plig lwm tus yuav los kav chaw, thiab kev ua tsov rog yeej ib txwm yog qhov tshwm sim.) Lub tebchaws ces tau raug faib tiag tiag, hauv kev nom kev tswv thiab hauv txoj hau kev yaj saub qhia ntej. Lub kub ntawm Republicanism, txij thaum ntawd mus, yuav nyob hauv ib qho kev tawm tsam uas nce zuj zus ntawm ob pawg nom tswv loj tshaj plaws.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
Txij xyoo 1863 los, uas yog ib lub cim ntawm kev faib, rau qhov xyoo ntawd yog qhov nruab nrab kiag ntawm kev tsov rog hauv tebchaws nruab nrab ntawm Sab Qaum Teb thiab Sab Qab Teb, thiaj tau ua rau muaj ob pab nom tswv hauv lub kub Republican thiab ob pab hauv lub kub Protestant uas muaj xws li cov tog Democratic thiab Republican, thiab cov Protestant uas tau thim rov qab mus rau kev khiav raws Hnub Caiv thawj hnub thiab kev khaws Hnub Xanpataus. Kev faib ua ob npaug ntawm ib lub kub twg los xij ntawd tau raug piv txwv tseg hauv hnub nyoog Khetos los ntawm cov Sadducees thiab cov Pharisees. Ib pab tau tsis lees txais ncaj qha cov hauv paus ntsiab cai uas tau raug tsim tsa, hos lwm pab tau lees tias lawv txhawb nqa cov hauv paus ntsiab cai uas tau raug tsim tsa, tiam sis thaum kawg lawv tau hloov cov ntawd nrog tibneeg tej kab ke thiab kev coj noj coj ua.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Hnub rau lub Cuaj Hlis 11, 2001, lub sijhawm uas ntsuas xyuas txog tus yam ntxwv ntawm tus tsiaj qus tau raug pib ua ntej raws li yav tom ntej hais tseg, thiab nws mus txog nws qhov siab tshaj plaws ntawm txoj cai Hnub Caiv, lossis ntawm Belshazzar rooj noj rooj haus qaug cawv. Txoj cai Hnub Caiv yog lub cim uas qhia tseeb tias kev koom ua ke ntawm pawg ntseeg thiab lub xeev twb raug txhim kho tiav lawm. Nyob rau lub sijhawm ntawd, ob tug kub ntawm Republicanism uas tau poob kev ntseeg thiab Protestantism uas tau poob kev ntseeg los ua ib tug kub uas tau poob kev ntseeg xwb, thiab thaum ntawd Daniel thiaj raug tsa ua tus kub thib peb, lossis tus thawj kav thib peb, lossis tus kub Protestant tseeb uas sawv los tom qab kawg thiab siab dua, vim tias thaum ntawd nws raug tsa siab ua ib lub chij.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Yauxej thiab Daniyees yog tib txoj kab lus faj lem ib yam, rau qhov ib kab ntxiv rau ib kab, tag nrho cov yaj saub tab tom txheeb qhia txog hnub kawg. Nkawd ob leeg tau paub txog “xya lub sijhawm,” thaum nkawd pom nws. “Cua tuaj sab hnub tuaj” ntawm Islam tab tom los nkag hauv qab ntsa, thaum nkawd muab lawv txoj kev txhais rau Belshazzar thiab Falau hais txog yam “Yav Tom Ntej rau Asmeskas” yog. Nkawd tab tom hnav “lub tsho ntev liab doog” ntawm Khetos txoj kev ncaj ncees, uas yog “lub tsho ntev dawb” uas raug ua kom zoo li ntawd los ntawm Khetos cov ntshav. Nkawd raug tsa siab ua ib lub chij, thiab raug sawv cev ua ib lub mom kub, lossis ib txoj saw kub, thaum nkawd los ua tus kav thib peb uas nce siab dua thiab nce los tom kawg.
We will continue with Daniel chapter six, in the next article.
Peb yuav txuas ntxiv nrog Daniyees tshooj rau hauv zaj lus tom ntej.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Hmo kawg hmo ntawd uas puv npo rau kev vwm vwm uas tsis muaj laj thawj, Belshazzar thiab nws cov nom tswv tau ua kom tiav lawm qhov ntsuas ntawm lawv txoj kev txhaum thiab txoj kev txhaum ntawm lub tebchaws Chaldean. Vajtswv txhais tes uas txwv tsis pub phem tshwm sim tsis muaj peev xwm tiv thaiv tau txoj kev phem uas tab tom los txog ntxiv lawm. Los ntawm ntau yam kev saib xyuas raws li Nws lub hwjchim kav, Vajtswv tau nrhiav los qhia lawv kom muaj kev hwm rau Nws txoj kevcai. ‘Peb yuav tau kho Npanpiloo lawm,’ Nws tau tshaj tawm txog cov uas tam sim no lawv txoj kev txiav txim twb nce mus txog saum ntuj lawm, ‘tiamsis nws tsis tau zoo tuaj.’ Yelemis 51:9. Vim yog txoj kev nkhaus siab txawv txawv ntawm tibneeg lub siab, thaum kawg Vajtswv thiaj pom tias tsim nyog yuav tsum tshaj tawm lo lus txiav txim uas hloov tsis tau lawm. Belshazzar yuav tsum poob, thiab nws lub nceeg vaj yuav tsum raug muab rau lwm txhais tes.” Cov Yaj Saub thiab Cov Vajntxwv, 530.