In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Nyob rau hauv tshooj kaum xya thiab kaum yim ntawm Phau Ntawv Qhia Tshwm, ib tug tim tswv coj los qhia rau Yauhas txog lub zeem muag ntawm txoj kev txiav txim rau lub hwj chim papacy. Nyob rau hauv kev nthuav qhia txog nws txoj kev txiav txim kawg nkaus, tej nceeg vaj ntawm tej yaj saub hauv Phau Vajlugkub raug sawv cev.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Thiab ntawm no yog lub siab uas muaj tswvyim. Xya lub taub hau ntawd yog xya lub roob, saum cov roob ntawd tus pojniam zaum. Thiab muaj xya tus vajntxwv: tsib tus twb poob lawm, ib tug tseem nyob, hos lwm tus tseem tsis tau los txog; thiab thaum nws los txog lawm, nws yuav tsum nyob ib ntus luv xwb. Thiab tus tsiaj nyaum uas twb muaj lawm, thiab tam sim no tsis muaj lawm, nws yog tus yim, thiab yog ib tug ntawm xya tus ntawd, thiab mus rau txoj kev piam sij. Qhia Tshwm 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Yauhas tau raug coj los ntawm sab ntsuj plig mus txog xyoo 1798, qhov chaw uas nws raug qhia tias xya lub taub hau saum tus tsiaj uas nqa tus poj niam papal ntawd yog xya tug vajntxwv. Ib tug vajntxwv yog ib lub nceeg vaj, thiab ib lub nceeg vaj kuj yog ib lub taub hau hauv kev cev faj lem hauv Vajluskub. Xyoo 1798, tsib lub nceeg vaj twb poob lawm thiab ib lub tseem tab tom kav. Ib lub nceeg vaj xya tseem yuav los yav tom ntej, thiab nws raug sawv cev los ntawm kaum tug vajntxwv. Ces Yauhas raug qhia ntxiv tias lub nceeg vaj yim yog tus tsiaj papal, uas yog los ntawm xya lub ntawd. Lub hwjchim papacy yog lub nceeg vaj tsib, thiab nws tau raug ib qho kev txhab uas txaus tuag; yog li ntawd thaum nws qhov kev txhab txaus tuag raug kho zoo lawm, ces nws thiaj dhau los ua lub taub hau yim uas yog los ntawm xya lub ntawd.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Hauv Daniyee tshooj ob, thawj plaub lub nceeg vaj yog Npanpiloo, Meedoo-Peexia, Kili thiab Loos. Plaub lub nceeg vaj tiag tiag ntawd kuj sawv cev rau plaub lub nceeg vaj sab ntsuj plig, thiab ua ke lawv txheeb kom paub yim tug vajntxwv, lossis tej taub hau, hauv Tshwmsim kaum xya, rau qhov Yexus ib txwm siv qhov pib ntawm ib yam los ua duab piv txwv qhia txog qhov kawg ntawm yam ntawd. Daniyee tshooj ob yog thawj qhov uas hais txog cov nceeg vaj hauv tej lus faj lem hauv Phau Vajlugkub, hos Tshwmsim kaum xya yog qhov kawg, yog li ntawd lawv yuav tsum sib haum, rau qhov Vajtswv tsis hloov dua li.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Lub nceeg vajlugkub thib tsib uas twb poob lawm xyoo 1798 ntawd, yog Npanpiloo sab ntsuj plig, yog txoj hwjchim kav ntawm papacy. Lub nceeg vajlugkub thib rau uas tab tom nyob hauv hwjchim xyoo 1798, yog lub nceeg vajlugkub muaj ob tug kub uas twb raug ua cim ua qauv ua ntej los ntawm lub nceeg vajlugkub muaj ob tug kub ntawm cov Medes thiab cov Persians. Lub nceeg vajlugkub thib xya, uas muaj kaum tus vajntxwv, uas xyoo 1798 tseem tsis tau los txog, yog tsoomfwv ib lub ntiajteb, uas twb raug ua cim ua qauv ua ntej los ntawm tim Nkijteb, yog tsoomfwv ib lub ntiajteb ntawm Alexander the Great. Lub taub hau thib yim, uas yog los ntawm xya lub, yog lub nceeg vajlugkub thib tsib uas raug ib qhov txhab tuag taus, los tseem rov muaj sia dua thaum qhov txhab tuag taus ntawd raug kho zoo.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Kev txiav txim rau tus niam ntiav loj tshwm sim hauv “teev” ntawm qhov kev kub ntxhov ntawm txoj cai Hnub Caiv, uas yog ib ntus sijhawm pib nrog txoj cai Hnub Caiv hauv Tebchaws Meskas thiab txuas mus thoob keeb kwm mus txog thaum lub sijhawm sim ntawm tibneeg raug kaw. Hauv “teev” ntawd, uas hauv Daniyees raug txheeb tias yog “lub caij nyoog ntawm cov vajntxwv no”, Vajtswv yuav tsa Nws lub nceeg vaj. Hauv “teev” ntawd nag tom kawg tab tom raug muab nchuav tawm.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Lub nag tom qab tab tom los rau saum cov uas dawb huv—thaum ntawd sawv daws yuav txais nws ib yam li yav tas los.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Thaum plaub tug timtswv tso tes lawm, Khetos yuav tsa Nws lub nceeg vaj. Tsis muaj leej twg yuav txais tau nag lig tsuas yog cov uas tab tom ua txhua yam uas lawv ua tau.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Kev nchuav tawm ntawm nag lig yog muaj kev txhim zuj zus, vim nws sib haum rau txoj kev txiav txim, thiab txoj kev txiav txim kuj muaj kev txhim zuj zus thiab. Cov Millerites to taub tias lawv tab tom nyob ntawm tus mlom ko taw hauv Daniel tshooj ob. Lawv ntseeg tias Loos yog lub nceeg vaj kawg hauv ntiajteb no, thiab lawv yog lawm, tiamsis lawv txoj kev to taub tseem muaj ciam txwv.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“hnub ntawm cov vajntxwv no,” yeej tshwm sim hauv keeb kwm ntawm lub nceeg vaj Loos, tiam sis nws tsis yog keeb kwm ntawm Loos pagan lossis Loos papal, nws yog keeb kwm ntawm Loos niaj hnub no. Cov Millerite tau siv Loos pagan thiab Loos papal ua ib lub nceeg vaj xwb, thiab hauv qhov uas lawv ua li ntawd lawv tau siv ib nqe lus hauv phau ntawv Ezekiel uas hais txog tus vajntxwv kawg ntawm Yudas (Zedekiah), los txhawb lawv txoj kev nkag siab.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Thiab koj, tus thawjcoj lim hiam uas tsis hwm Vajtswv ntawm cov Yixayee, uas koj hnub twb los txog lawm, thaum kev ua phem yuav raug xaus, Tus Tswv Vajtswv hais li no tias; Tshem txoj phuam vaj ntxwv tawm, thiab hle lub mom kub; qhov no yuav tsis zoo li qub lawm: tsa tus uas qis kom siab, thiab txo tus uas siab kom qis. Kuv yuav rhuav, rhuav, rhuav, nws: thiab nws yuav tsis muaj ntxiv lawm, mus txog thaum tus uas muaj cai los txog; thiab Kuv yuav muab nws rau nws. Exekees 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Pib ntawm Zedekiah mus yuav muaj peb lub nceeg vaj uas yuav raug “rhuav tshem tas li,” thiab tej ntawd yuav coj mus txog Khetos, tus uas “muaj txoj cai raws li nws tsim nyog,” kom kav. Npanpiloo, Medo-Persia thiab Kili yuav raug muab rhuav tshem tas nrho mus txog rau lub nceeg vaj Loos; thiab thaum nyob hauv keeb kwm ntawm lub nceeg vaj plaub ntawd, Khetos yuav los thiab tsa ib lub nceeg vaj. Nws yeej tau ua yam ntawd tiag.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Tus thawj tshaj plaws hauv cov uas tab tom coj lub tebchaws mus rau kev puas tsuaj sai sai yog Xedekhiya uas yog lawv tus vajntxwv. Nws tau tso tseg kiag li tej lus ntuas ntawm tus Tswv raws li tau muab los ntawm cov yaj saub, tsis nco qab txog txoj nuj nqis ntawm kev ua tsaug uas nws tshuav rau Nenpukhanesas, ua txhaum nws lo lus cog tseg hnyav ntawm kev mloog lus uas nws tau cog tseg hauv tus Tswv Vajtswv ntawm cov Ixayees lub npe, Yudas tus vajntxwv tau tawm tsam cov yaj saub, tawm tsam tus uas tau ua nws tus qhua, thiab tawm tsam nws tus Vajtswv. Hauv txoj kev khav theeb ntawm nws tus kheej txoj kev txawj ntse nws tig mus nrhiav kev pab ntawm tus yeeb ncuab qub ntawm Ixayees txoj kev vam meej, “xa nws cov sawv cev mus rau tim Ejyptes, kom lawv thiaj muab nees thiab neeg coob rau nws.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Nws puas yuav vam meej?’ tus Tswv nug txog tus uas tau ntxeev siab ua phem npaum ntawd rau txhua txoj kev tso siab dawb huv; ‘nws puas yuav dim, tus uas ua tej yam no? los nws puas yuav rhuav lo lus cog tseg, thiab yuav raug cawm dim? Raws li Kuv muaj sia nyob,’ hais tus Tswv Vajtswv, ‘muaj tseeb tiag, hauv qhov chaw uas tus vajntxwv nyob, tus uas tsa nws ua vajntxwv, tus uas nws saib tsis taus nws lo lus cog tseg, thiab tus uas nws tau rhuav nws txoj kev cog lus, yog nrog tus ntawd nyob hauv nruab nrab Npanpiloo nws yuav tuag. Tsis yog Falau nrog nws pab tub rog muaj hwjchim thiab nws pab coob yuav pab tau nws hauv kev ua tsov ua rog: … vim nws tau saib tsis taus lo lus cog tseg los ntawm kev rhuav txoj kev cog lus, thaum saib seb, nws twb tau muab nws txhais tes lawm, thiab tau ua txhua yam no, nws yuav tsis dim li.’ Ezekiel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Rau tus ‘vajntxwv tsis dawb huv uas phem’ hnub ntawm txoj kev txiav txim zaum kawg twb los txog lawm. ‘Tshem lub mom taubhau dawb huv tawm mus,’ tus Tswv tau tshaj tawm, ‘thiab hle lub kaus mom vajntxwv tawm.’ Tsuas yog thaum Khetos Tus Kheej tsa Nws lub nceeg vaj los xwb, Yudas mam li rov raug pub kom muaj ib tug vajntxwv dua. ‘Kuv yuav ntxeev, ntxeev, ntxeev nws,’ yog txoj cai txib saum ntuj hais txog lub zwm txwv ntawm tsev Daviv; ‘thiab nws yuav ploj mus, mus txog thaum Tus uas muaj cai rau nws los; thiab Kuv yuav muab nws rau Nws.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller hais yog lawm, tiam sis nws txoj kev to taub tseem txwv, rau qhov lub nceeg vaj uas Khetos tsa thaum Nws taug kev nrog tibneeg, tsis yog lub nceeg vaj kawg saum ntiajteb. Tseem yuav muaj plaub tug vajntxwv ntxiv tom qab lub nceeg vaj ntawm Loos pagan. Txawm li ntawd los, Khetos yeej tau tsa lub nceeg vaj ntawm “txoj kev tshav ntuj” rau saum tus ntoo khaub lig, tab sis lub nceeg vaj ntawd tsis tau raug tsa nyob rau hauv tej hnub ntawm kaum tug vajntxwv hauv Tshwm Sim kaum xya, thiab tsis tau raug tsa rau lub sijhawm ntawm nag lig. Lub nceeg vaj uas Khetos tsa nyob rau hnub kawg, yog Nws lub nceeg vaj ntawm “yeeb koob.” Muam White hais ncaj qha txog ob lub nceeg vaj no tib si.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Cov neeg Millerite to taub tias Khetos tau tsa ib lub nceeg vaj nyob rau hauv keeb kwm ntawm lub nceeg vaj thib plaub, thiab lawv yog lawm, tiamsis lawv txoj kev to taub tseem txwv. Nyob rau hauv keeb kwm ntawm lub nceeg vaj thib plaub, Khetos tau tsa lub nceeg vaj ntawm “txoj kev tshav ntuj,” thiab nyob rau hauv keeb kwm ntawm lub nceeg vaj thib yim, Nws tau tsa Nws lub nceeg vaj ntawm “yeeb koob.” Nyob rau hauv lub sijhawm keeb kwm uas Nws tau tsa lub nceeg vaj ntawm “txoj kev tshav ntuj,” Vaj Ntsuj Plig Dawb Huv tau raug muab nchuav tawm rau hnub Peetekos. Hnub Peetekos yog tus piv txwv qhia txog kev nchuav tawm ntawm nag lig, nyob rau hauv keeb kwm uas Nws tsa Nws lub nceeg vaj ntawm “yeeb koob.”
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Txoj lus ntawm Hnub Peetekos yog txoj lus hais txog txoj kev sawv hauv qhov tuag rov los tiag tiag ntawm Khetos. Txoj lus ntawm nag lig, yam tsawg kawg ib feem, yog txoj lus hais txog txoj kev sawv hauv qhov tuag rov los uas yog ib lub cim, raws li tau sawv cev los ntawm zaj lus twv yav tom ntej uas yog ib lo lus zais tias tus yim uas yog ntawm xya, uas tau ua tiav nyob rau hauv tsiaj qus, thiab kuj yog ob tug kub ntawm tsiaj qus hauv ntiajteb. Lub nceeg vaj thib plaub thiab thib yim yog qhov chaw uas Khetos tsa Nws lub nceeg vaj.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Txoj xov uas cov thwjtim tau tshaj tawm ntawd hauv tus Tswv lub npe yog raug tseeb rau txhua yam, thiab tej xwm txheej uas nws taw tes rau ntawd twb tab tom muaj tshwm sim lawm thaum ntawd. Lawv zaj lus yog hais tias, “Lub sijhawm tau tiav lawm, Vajtswv lub nceeg vaj twb los ze lawm.” Thaum xaus ntawm “lub sijhawm” ntawd—rau caum cuaj lub lis piam hauv Daniyees 9, uas yuav txuas mus txog rau tus Mexiyas, “Tus Pleev Roj Dawb Huv”—Khetos tau txais kev pleev roj ntawm tus Ntsuj Plig tom qab Yauhas ua kev cai raus dej rau Nws hauv tus dej Yauladees. Thiab “Vajtswv lub nceeg vaj” uas lawv tau tshaj tawm tias twb los ze lawm ntawd, raug tsa los ntawm Khetos txoj kev tuag. Lub nceeg vaj no tsis yog, raws li lawv tau raug qhia kom ntseeg, ib lub tebchaws kav ntiajteb. Tsis yog thiab lub nceeg vaj yav tom ntej uas tsis txawj tuag ntawd, uas yuav raug tsa thaum “lub nceeg vaj thiab txoj cai kav, thiab lub hwjchim loj ntawm lub nceeg vaj nyob hauv qab tag nrho lub ntuj, yuav raug muab rau cov neeg ntawm cov neeg dawb huv ntawm Tus Siab Tshaj Plaws;” uas yog lub nceeg vaj uas nyob mus ib txhis, hauv uas “txhua txoj cai kav yuav ua haujlwm thiab mloog lus rau Nws.” Daniel 7:27. Raws li siv nyob hauv phau Vajlugkub, lo lus hais tias “Vajtswv lub nceeg vaj” yog siv los qhia ob qho tib si lub nceeg vaj ntawm txoj kev tshav ntuj thiab lub nceeg vaj ntawm lub yeeb koob. Lub nceeg vaj ntawm txoj kev tshav ntuj raug coj los pom los ntawm Povlauj hauv tsab ntawv mus rau cov Henplais. Tom qab nws taw tes rau Khetos, tus neeg sawv cev thov ntuj uas muaj kev khuv leej thiab “mob siab nrog peb tej kev qaug zog,” tus tubtxib hais tias: “Yog li ntawd cia peb los cuag lub zwm txwv ntawm txoj kev tshav ntuj nrog lub siab tawv, xwv kom peb thiaj tau txoj kev hlub tshua, thiab nrhiav tau txoj kev tshav ntuj.” Hebrews 4:15, 16. Lub zwm txwv ntawm txoj kev tshav ntuj sawv cev rau lub nceeg vaj ntawm txoj kev tshav ntuj; rau qhov kev muaj ib lub zwm txwv qhia tias kuj muaj ib lub nceeg vaj thiab. Hauv ntau zaj lus piv txwv ntawm Nws, Khetos siv lo lus hais tias “lub nceeg vaj saum ntuj ceeb tsheej” los qhia txog tes haujlwm ntawm txoj kev tshav ntuj los saum ntuj los rau hauv neeg lub siab.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Yog li ntawd, lub zwm txwv uas muaj hwjchim ci ntsa iab ntawd sawv cev rau lub nceeg vaj uas muaj hwjchim ci ntsa iab; thiab lub nceeg vaj no raug hais txog hauv tus Cawm Seej tej lus tias: ‘Thaum Neeg Leej Tub yuav los hauv Nws lub hwjchim ci ntsa iab, thiab tag nrho cov tim tswv dawb huv nrog Nws tuaj, ces Nws yuav zaum saum lub zwm txwv ntawm Nws lub hwjchim ci ntsa iab: thiab txhua haiv neeg yuav raug sau los ua ke rau ntawm Nws xub ntiag.’ Mathais 25:31, 32. Lub nceeg vaj no tseem yog yam nyob rau yav tom ntej. Nws yuav tsis raug tsa los kom muaj mus txog thaum Khetos rov qab los zaum ob.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Lub nceeg vaj ntawm txoj kev tshav ntuj raug tsa los tam sim tom qab tibneeg poob rau hauv txoj kev txhaum, thaum ib txoj hau kev raug npaj tseg rau kev txhiv dim ntawm haiv neeg uas muaj txim. Lub nceeg vaj ntawd twb muaj nyob hauv Vajtswv lub hom phiaj thiab los ntawm Nws tej lus cog tseg; thiab los ntawm txoj kev ntseeg, tibneeg thiaj yuav dhau los ua nws cov neeg nyob hauv qab. Txawm li ntawd los, nws tseem tsis tau raug tsa tiag tiag kom txog thaum Khetos tuag. Txawm tom qab pib Nws tes dej num saum npoo ntiajteb lawm los, tus Cawm Seej, vim qaug zog los ntawm tibneeg txoj kev tawv ncauj thiab kev tsis txawj ua tsaug, yeej tseem yuav tau thim rov qab ntawm txoj kev txi saum Khaulauj. Hauv Khexemanes, lub khob ntawm txoj kev nyuaj ntsuag tshee nyob hauv Nws txhais tes. Txawm lub sijhawm ntawd los Nws yeej tseem yuav tau so cov ntshav tawm hws ntawm Nws pliaj thiab tso haiv neeg uas muaj txim tseg kom puastsuaj hauv lawv tej kev phem kev qias. Yog Nws tau ua li ntawd, ces yuav tsis muaj kev txhiv dim rau tibneeg uas poob rau hauv txoj kev txhaum li. Tiamsis thaum tus Cawm Seej muab Nws txoj sia tso tseg, thiab nrog Nws txoj pa kawg qw tawm tias, ‘Tiav lawm,’ ces kev ua kom tiav ntawm txoj hau kev txhiv dim thiaj raug lees paub tseeb. Lo lus cog tseg txog txoj kev cawm seej uas tau muab rau nkawd uas muaj txhaum nyob hauv Edees raug muab khi ruaj. Lub nceeg vaj ntawm txoj kev tshav ntuj, uas yav dhau los tsuas muaj nyob los ntawm Vajtswv tej lus cog tseg xwb, thiaj raug tsa los thaum ntawd.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Yog li ntawd, txoj kev tuag ntawm Khetos—uas yog qhov xwm txheej kawg nkaus uas cov thwj tim tau ntsia zoo li yog kev rhuav tshem kawg ntawm lawv txoj kev cia siab—tiag tiag yog yam uas ua kom txoj kev cia siab ntawd ruaj nreb mus ib txhis. Txawm hais tias nws tau coj kev chim siab mob heev los rau lawv, los nws kuj yog qhov ncov siab tshaj plaws ntawm qhov pov thawj tias lawv txoj kev ntseeg tau yog lawm. Qhov xwm txheej uas tau ua rau lawv puv npo kev quaj ntsuag thiab kev poob siab ntawd, yog qhov uas qhib lub qhov rooj ntawm txoj kev cia siab rau txhua tus me nyuam ntawm Adas, thiab nyob hauv nws ntawd thiaj yog qhov chaw uas lub neej yav tom ntej thiab txoj kev zoo siab mus ib txhis ntawm txhua tus uas ncaj ncees rau Vajtswv hauv txhua tiam txhua xyoos tsom mus rau.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Cov hom phiaj ntawm txoj kev hlub tshua uas tsis muaj kawg tab tom mus txog rau lawv qhov kev ua tiav, txawm yog los ntawm txoj kev poob siab ntawm cov thwjtim. Txawm tias lawv lub siab twb raug yeej los ntawm txoj kev tshav ntuj thiab lub hwj chim saum ntuj ntawm Nws tej lus qhuab qhia, tus uas ‘hais lus tsis tau muaj ib tug neeg twg hais dua li ntawd,’ los tseem muaj kev sib xyaw nrog cov kub ntshiab ntawm lawv txoj kev hlub rau Yexus, yog cov hlau tsis zoo ntawm txoj kev khav theeb raws ntiajteb thiab kev ntshaw siab rau tus kheej. Txawm nyob hauv chav ua Kevcai Hla Dhau, nyob rau lub sijhawm hnyav thiab dawb huv ntawd thaum lawv tus Tswv twb tab tom nkag mus rau hauv qhov ntxoov ntxoo ntawm Khexemanes lawm, los kuj muaj ‘kev sib ceg ntawm lawv tias leejtwg yuav raug suav tias yog tus loj tshaj.’ Lukas 22:24. Lawv txoj kev pom puv npo los ntawm lub zwm txwv, lub kaus mom vajntxwv, thiab lub yeeb koob, thaum nyob ncaj nraim ntawm lawv xub ntiag twb muaj kev txaj muag thiab kev txom nyem ntsuav ntawm lub vaj, chav txiav txim, thiab tus ntoo khaub lig ntawm Kalvary. Yog lawv txoj kev khav theeb hauv siab, lawv txoj kev nqhis dej rau lub yeeb koob raws ntiajteb, uas tau coj lawv kom khov kho ruaj nreb rau tej lus qhuab qhia cuav ntawm lawv tiam ntawd, thiab tsis quav ntsej dhau mus rau tus Cawmseej tej lus uas qhia txog qhov tseeb ntawm Nws lub nceeg vaj, thiab taw qhia mus tom ntej txog Nws txoj kev txom nyem ntsuav thiab kev tuag. Thiab tej kev yuam kev no thiaj ua rau muaj qhov kev sim siab—mob heev tiamsis tsim nyog—uas tau raug tso cai los kho lawv. Txawm tias cov thwjtim tau to taub yuam kev txog lub ntsiab ntawm lawv txoj xov, thiab tsis tau pom tseeb raws li lawv tej kev cia siab, los lawv twb tau tshaj tawm txoj kev ceeb toom uas Vajtswv tau muab rau lawv, thiab tus Tswv yuav muab nqi zog rau lawv txoj kev ntseeg thiab hwm lawv txoj kev mloog lus. Rau lawv thiaj yuav raug muab cob rau tes tes num tshaj tawm rau txhua haiv neeg txog txoj moo zoo muaj yeeb koob ntawm lawv tus Tswv uas sawv hauv qhov tuag rov qab los lawm. Yog los npaj lawv rau txoj haujlwm no thiaj tau raug tso cai rau qhov kev paub dhau los uas zoo li iab heev rau lawv.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Hauv phau Ntawv Qhia Tshwm, “lub siab uas muaj tswvyim” suav “tus lej ntawm ib tug neeg”, thiab pom tias “tus neeg” ntawd kuj yog lub tebchaws yim, uas yog ntawm xya lub. “Tus neeg ntawm kev txhaum” yog lub taubhau ntawm lub tebchaws yim uas kav saum cov vajntxwv thiab cov tub lag tub luam hauv ntiajteb, cov uas xya pawg ntseeg koom nrog kom thiaj zam tau txoj kev raug thuam ntawm kev tsimtxom, thiab tus ntawd zaum saum ntau dej.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Nws nws hais rau kuv tias, Cov dej uas koj tau pom, qhov chaw uas tus niam ntiav zaum nyob saum, yog haiv neeg, thiab tej pab neeg coob, thiab tej teb chaws, thiab tej lus. Tshwmsim 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“Tibneeg ntawm kev txhaum” kav tswj lub ntiaj teb kev nom kev tswv, kev nyiaj txiag, kev cai dab qhuas, thiab kev ua pej xeem; thiab kav sawv daws tib neeg, tsuas yog cov uas tau txais txoj kev yeej saum tus tsiaj qus, thiab saum nws daim duab, nws lub cim, thiab tus lej ntawm nws lub npe xwb.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Thiab kuv pom ib yam zoo li ib hiav txwv iav sib tov nrog hluav taws; thiab cov uas tau yeej tus tsiaj qus, thiab nws daim duab, thiab nws lub cim, thiab tus lej ntawm nws lub npe, sawv saum lub hiav txwv iav, tuav Vajtswv tej ntaus nkauj. Thiab lawv hu zaj nkauj ntawm Mauxes, tus qhev ntawm Vajtswv, thiab zaj nkauj ntawm tus Menyuam Yaj, hais tias, Koj tej haujlwm loj kawg thiab txaus hwv kawg nkaus, tus Tswv Vajtswv uas Muaj Hwjchim Loj Kawg Nkaus; koj txojkev ncaj ncees thiab tseeb, koj uas yog Vajntxwv ntawm cov neeg dawb huv. Qhia Tshwm 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
Cov “cov ntse” uas nkag siab txog “kev txawj ntse yuav huam coob tuaj,” thaum Phau Tshwm Sim ntawm Yexus Khetos raug qhib cov foob, yog cov uas muaj “kev to taub” thiab “xam tus nab npawb ntawm tus tsiaj qus: rau qhov nws yog tus nab npawb ntawm ib tug neeg; thiab nws tus nab npawb yog Rau pua rau caum rau.” Qhov “kev to taub” ntawd sawv cev rau ib feem ntawm txoj kev sim siab peb-theem uas ib txwm muaj tshwm sim thaum Yexus qhib cov foob ntawm ib zaj lus faj lem. Vim li no thiaj tau hais tseg tias lawv tau “kov yeej” “tus nab npawb ntawm nws lub npe.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Kev tau yeej yog kev xeem dhau ib qho kev sim, thiab cov uas yog “muaj tswvyim” thiab “to taub” thiaj tau txoj kev yeej uas txuas nrog tus lej 666, thiab nqe Vajlugkub ntawd kuj qhia meej tias muaj yim lub nceeg vaj, thiab tias lub yim yog los ntawm xya lub. “Zais tej lus” ntawd raug sawv cev hauv Daniyee tshooj ob, vim Daniyee txoj kev thov Vajtswv yog kom to taub “zais tej lus” ntawd. Kev tshwm sim hais tias muaj yim lub nceeg vaj, thiab lub yim lub nceeg vaj yog los ntawm xya lub, thiab tus lej ntawm lub nceeg vaj ntawd yog 666, yog zais tej lus uas Daniyee raug sawv cev tias tau txais los ntawm nws txoj kev thov Vajtswv, thiab Daniyee sawv cev rau Vajtswv cov “muaj tswvyim” hauv hnub kawg.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniel sawv cev rau cov “neeg txawj ntse” ntawm hnub kawg uas tau txais qhov zais cia ntawm Daniel ob qhib rau lawv, thiab qhov zais cia ntawd yog qhov kev tshwm sim tias qhov kev hais txog kawg thiab thawj zaug rau tej nceeg vaj hauv Vajlugkub tej lus faj lem yog tias muaj yim lub nceeg vaj nyob hauv tus mlom. Qhov kev tshwm sim ntawd txhawb nqa txoj kev to taub ntawm cov Millerite txog Daniel tshooj ob, tiam sis ci ntsa iab kaum npaug dua thaum raug lees paub lawm. Nws txoj kev ci ntsa iab, uas yog ci kaum npaug dua, sawv cev rau ib qho kev sim siab uas cov “neeg txawj ntse” tau yeej dhau, vim lub nceeg vaj yim uas yog ntawm xya ntawd kuj yog lub nceeg vaj rau, uas yog ib txoj kev koom ua peb npaug ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Yog li ntawd, tus zaj, tus tsiaj qus, thiab tus yaj saub cuav puav leej yog lub nceeg vaj rau, thiab ua ke sawv cev rau 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebukhanexaj raug sim los ntawm kev tshwm sim hauv Daniyee tshooj ob, thiab nws tsis dhau qhov kev sim ntawd. Hauv Daniyee ob, Daniyee sawv cev rau cov “txawj ntse” uas dhau qhov kev sim txog yam zais cia ntawm tus pej thuam. Nebukhanexaj hauv tshooj peb sawv cev rau cov neeg phem uas poob rau tib qho kev sim ntawd. Nebukhanexaj, raws li tus vajntxwv thawj ntawm thawj lub tebchaws, sawv cev rau tus vajntxwv kawg ntawm lub tebchaws kawg. Vim li ntawd nws sawv cev rau tus “neeg ntawm kev txhaum,” tus neeg hauv lus faj lem uas xya pawg ntseeg tuav rawv. Tibneeg raug tsim nyob rau hnub thib rau, thiab vim li ntawd tus lej rau yog tus lej ntawm noob neej. Tus lej ntawm Nebukhanexaj yog rau. Nebukhanexaj poob rau qhov kev sim ntawm tus lej 666, thiab sawv cev rau cov neeg phem ntawm hnub kawg. Raws li ib lub cim ntawm tus neeg ntawm kev txhaum, nws tus lej yog rau.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Vajntxwv Nebukhanexa tau tsa ib tug pej thuam kub, uas siab rau caum tshim, thiab dav rau rau tshim; nws tsa nws rau saum lub tiaj nrag Dura, hauv lub xeev Npanpiloo. Daniyees 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Daim duab kub ntawd siab rau caum nkaug, dav rau rau nkaug, thiab Nebuchadnezzar yog tus uas ua nws, uas nws tus lej yog rau. Daim duab ntawd raug tsa los tawm tsam qhov kaj ntawm daim duab hauv tshooj ob, thiab txoj kev piav peb txheej txog daim duab ntawd, thaum koj to taub tias Nebuchadnezzar tus lej yog rau, ces sib npaug rau rau, rau, rau.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Lub tswv yim ntawm kev tsim kom muaj ib lub teb chaws kav loj thiab ib txoj vajntxwv caj ces uas yuav nyob mus ib txhis, tau kov heev lub siab ntawm tus kav loj uas tej haiv neeg hauv ntiajteb tsis muaj peevxwm sawv tiv taus nws txhais npab. Nrog ib txoj kev kub siab uas yug los ntawm kev ntshaw tsis muaj ciam thiab kev khavtheeb rau tus kheej, nws tau nkag mus sab laj nrog nws cov neeg txawj ntse txog yuav ua li cas thiaj coj tau qhov no los rau qhov tseeb. Nws tsis nco qab txog tej kev saib xyuas tshwjxeeb uas phim nrog zaj npau suav ntawm tus pej thuam loj; nws kuj tsis nco qab tias Vajtswv ntawm cov Yixayee, dhau ntawm Nws tus tub qhe Daniyees, tau qhia meej txog lub ntsiab ntawm tus pej thuam ntawd, thiab tias raws li qhov kev txhais no, cov neeg loj hauv lub teb chaws kuj tau dim ntawm ib txoj kev tuag txajmuag; nws tsis nco qab txhua yam tsuas yog lawv txoj kev ntshaw los txhim tsa lawv tus kheej lub hwjchim thiab txoj kev loj dua txhua tus, ces vajntxwv thiab nws cov thawj sab laj hauv lub xeev txiav txim siab tias lawv yuav siv txhua txoj hau kev uas ua tau los nrhiav kev tsa Npanpiloo kom siab tshaj plaws, thiab tsim nyog txais kev ncaj ncees thoob qab ntuj.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Tus piv txwv ua cim uas Vajtswv tau siv los qhia rau vajntxwv thiab rau haiv neeg txog Nws lub hom phiaj rau cov tebchaws hauv ntiajteb, tam sim no yuav raug coj los siv rau kev tsa kom hwjchim tibneeg tau txais koob meej. Daniyees txoj kev txhais yuav raug tsis lees paub thiab raug hnov qab; qhov tseeb yuav raug txhais yuam kev thiab coj mus siv yuam kev. Lub cim uas Saum Ntuj Ceeb Tsheej tau npaj tseg los nthuav tawm rau tibneeg lub siab txog tej xwm txheej tseem ceeb yav tom ntej, yuav raug siv los thaiv kev nthuav dav ntawm txoj kev paub uas Vajtswv xav kom lub ntiajteb tau txais. Yog li no, dhau los ntawm cov tswv yim uas cov neeg muaj siab ntshaw hwjchim npaj tsa, Xatas tab tom nrhiav kev rhuav tshem Vajtswv lub hom phiaj rau tibneeg txhua haiv. Tus yeeb ncuab ntawm noob neej paub tias qhov tseeb uas tsis tov nrog kev yuam kev yog ib lub hwjchim loj kawg uas cawm tau; tiamsis thaum muab siv los txhawb yus tus kheej thiab los pab kom tibneeg tej haujlwm npaj tseg vam meej, nws txia ua ib lub hwjchim rau kev phem.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Npanpiloo kawb ntawm nws tej nyiaj txiag nplua nuj, Nebukhanexa tau txib kom ua ib tug pej thuam kub loj, uas zoo ib yam hauv nws cov yam ntxwv dav dav rau yam uas tau pom nyob hauv zaj yog toog pom, tsuas txawv nyob rau ib qho xwb, yog hais txog cov ntaub uas nws tau raug ua los ntawm. Cov Khauladees, uas twb ib txwm paub zoo txog tej kev sawv cev muaj hwjchim ci ntsa iab ntawm lawv tej vajtswv cuav lawm, yeej tsis tau dua li tsim tau ib yam dabtsi uas muaj hwjchim kawg thiab muaj meej mom kawg npaum li tus pej thuam ci ntsa iab no, uas siab rau caum tshim thiab dav rau tshim. Thiab kuj tsis yog ib yam uas yuav ua rau xav tsis thoob li tias nyob hauv ib lub tebchaws uas kev pe mlom tau nthuav dav thoob plaws txhua qhov chaw, tus mlom zoo nkauj thiab muaj nqis tshaj plaws ntawd nyob rau hauv lub tiaj Dura, uas sawv cev rau lub hwjchim ci ntsa iab ntawm Npanpiloo thiab nws txoj kev muaj meej mom thiab lub zog, yuav raug fij tseg ua ib qho khoom rau kev pe hawm. Yog li ntawd thiaj tau npaj tseg raws li no, thiab muaj ib txoj cai tshaj tawm tawm mus tias nyob rau hnub fij tsa ntawd, txhua leej txhua tus yuav tsum qhia lawv txoj kev ncaj ncees siab tshaj plaws rau lub hwjchim Npanpiloo los ntawm kev khoov pe rau ntawm tus pej thuam ntawd.” Prophets and Kings, 504, 505.