In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Nyob rau xyoo peb ntawm Yauyakhi‑ees uas ua vajntxwv kav tebchaws Yudas, Nenpukhanexas uas yog vajntxwv kav Npanpiloo tau tuaj txog hauv Yeluxalees thiab vij nws lub nroog. Thiab tus Tswv tau muab Yauyakhi‑ees, vajntxwv ntawm Yudas, rau hauv nws txhais tes, nrog rau ib feem ntawm tej twj uas nyob hauv Vajtswv lub tuam tsev; nws thauj tej ntawd mus rau hauv tebchaws Shin‑as, rau hauv lub tsev ntawm nws tus vajtswv; thiab nws tau coj tej twj ntawd mus tso rau hauv lub tsev khaws nyiaj txiag ntawm nws tus vajtswv. Daniyee 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Phau ntawv Daniel thiab Revelation yog tib phau ntawv xwb, thiab tib cov kab lus yaj saub uas raug sawv cev hauv phau ntawv Daniel kuj raug nqa los txuas ntxiv hauv phau ntawv Revelation. Kev Qhia Tshwm ntawm Yexus Khetos sawv cev rau zaj lus yaj saub kawg uas raug qhib thaum tseem tshuav me ntsis ua ntej lub sijhawm txoj kev sim siab kaw.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Qhov tseeb uas yav tag los tau raug to taub kom raug los ntawm phau Ntawv Qhia Tshwm, tab sis tau raug muab kaw cia los ntawm kab ke thiab kev cai ib txwm coj, tseem yog qhov tseeb, thiab hnub no lawv tab tom raug qhib dua los ntawm Tsov Ntxhuav ntawm xeem Yudas, thiab tam sim no cov qhov tseeb ntawd tab tom nthuav tawm lawv txoj kev ua tiav uas zoo kawg nkaus.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Cov lus tseeb uas yav tag los twb tau raug to taub kom raug los ntawm phau ntawv Daniyees lawm, tiamsis tau raug muab kaw ruaj los ntawm kev coj qub thiab kab lig kev cai, tseem yog qhov tseeb; thiab niaj hnub no lawv tab tom rov raug qhib dua los ntawm tus Tsov Ntxhuav ntawm xeem Yudas, thiab cov lus tseeb ntawd tam sim no tab tom nthuav tawm lawv txoj kev ua tiav zoo kawg nkaus.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Phau Ntawv Daniyee tsuas yog thawj phau ntawm ob phau ntawv uas sawv cev rau txoj Kev Qhia Tshwm ntawm Yexus Khetos xwb.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Yehauyakim yog ib lub cim ntawm kev muab hwj chim rau thawj zaj lus hauv ib qho kev txav hloov kho. Nws kuj yog ib lub cim ntawm txoj kev cog lus, rau qhov kev hloov npe raws li yaj saub qhia kom paub tseeb txog qhov pib ntawm ib txoj kev sib raug zoo ntawm kev cog lus. Txoj kev sib raug zoo ntawm kev cog lus uas Vajtswv nkag mus nrog ib haiv neeg uas yav tas los tsis yog Vajtswv haiv neeg hauv txoj kev cog lus, pib thaum thawj zaj lus raug muab hwj chim.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Nej yav tas los tsis yog ib haiv neeg, tiam sis nim no yog Vajtswv haiv neeg lawm; nej uas yav tas los tsis tau txais txoj kev hlub tshua, tiam sis nim no twb tau txais txoj kev hlub tshua lawm. 1 Petus 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Lub cim uas ib lub npe raug hloov los sawv cev rau kev sib raug zoo hauv ib lo lus cog tseg twb raug teeb tsa lawm los ntawm Abram lub npe raug hloov mus ua Abraham, Sarai lub npe mus ua Sarah, Jacob lub npe mus ua Israel, thiab Saul mus ua Paul. Muaj lwm cov tim khawv ntxiv txog lub cim no, tiam sis hauv Daniel tshooj ib, Daniel lub npe raug hloov mus ua Belteshazzar, Hananiah lub npe raug hloov mus ua Shadrach, Mishael lub npe mus ua Meshach, thiab Azariah lub npe mus ua Abednego.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Thaum tus Tswv nkag los rau hauv kev sib raug zoo ntawm ib txoj kev cog lus nrog ib haiv neeg, tib lub sijhawm ntawd nws kuj tab tom hla dhau ib haiv neeg qub uas tau nyob hauv txoj kev cog lus lawm. Yehauyakhee sawv cev rau cov neeg ntawm txoj kev cog lus uas tab tom raug hla dhau, hos Daniyee, Hananiya, Misha‑ees thiab Axaliya sawv cev rau cov neeg ntawm txoj kev cog lus uas tom qab ntawd raug xaiv. Thaum tib neeg nkag mus rau hauv kev sib raug zoo ntawm ib txoj kev cog lus, ces lawv raug sim xyuas seb lawv puas yuav tuav rawv cov nqe lus ntawm txoj kev cog lus ntawd. Qhov kev sim ntawd raug sawv cev los ntawm txoj kev noj mov.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adas thiab Evas tsis dhau txoj kev sim siab ntawd vim txoj kev noj mov; thiab thaum Vajtswv thawj zaug nkag mus rau hauv ib txoj kev cog lus nrog ib haiv neeg uas raug xaiv, Nws pib txoj kev sib raug zoo ntawd los ntawm kev sim lawv nrog ncuav mav na. Cov Yixayee thaum ub thaum kawg tsis dhau txoj kev sim siab ntawd, tiam sis hauv qhov lawv ua li ntawd lawv tau muab thawj qhov kev hais txog thiab thawj tug tim khawv rau qhov tseeb tias ib txoj kev sim siab ntawm txoj kev cog lus tsis yog ib zaug xwb, tiamsis yog ib txoj txheej txheem ntawm kev sim siab. Thaum txog txoj kev sim siab zaum kaum, lawv raug txiav txim kom tuag hauv tebchaws moj sab qhua nyob rau plaub caug xyoo tom ntej. Ces Vajtswv nkag mus rau hauv txoj kev cog lus nrog Yausuas thiab Kales, yog li ntawd thiaj ua tim khawv tias thaum tus Tswv nkag mus rau hauv txoj kev cog lus nrog ib haiv neeg uas raug xaiv, Nws kuj tab tom hla dhau ib haiv neeg ntawm txoj kev cog lus yav dhau los thiab. Thaum kawg ntawm cov Yixayee thaum ub, uas kuj yog thaum pib ntawm cov Yixayee sab ntsuj plig, txoj txheej txheem kev sim siab kawg rau cov Yixayee thaum ub yog thawj txoj txheej txheem kev sim siab rau cov Yixayee sab ntsuj plig, thiab nws raug sawv cev ua Ncuav Mov saum Ntuj Ceeb Tsheej. Nws twb raug ua qauv qhia tseg los ntawm ncuav mav na hauv thawj txoj txheej txheem kev sim siab ntawm txoj kev cog lus.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Nyob rau hauv txoj kev sim ntawd, uas yog thawj txoj kev sim thiab yog txoj kev sim kawg tib si, Yexus tau qhia qhov kev sim ntawm Ncuav Ci Saum Ntuj thaum Nws hais tias cov uas yog Nws haiv neeg ntawm txoj kev khi lus yuav tsum noj Nws cev nqaij thiab haus Nws cov ntshav. Nws poob ntau tus thwjtim ntawm qhov kev nthuav qhia ntawd tshaj txhua lub sijhawm hauv Nws tes haujlwm. Qhov kev sib cav ntawd hauv Nws tes haujlwm yog lub ncov siab ntawm daim piv txwv hais txog txoj kev sim ntawm txoj kev khi lus, thiab Muam White tau hais dav txog qhov xwm txheej ntawd hauv The Desire of Ages, uas lub npe ntawm tshooj ntawd yog “The Crisis in Galilee”. Lub npe Galilee txhais tias “ib lub khawm sib txuas,” los yog “ib lub sijhawm tig mus,” thiab hauv tshooj ntawd, nws piav qhia tias vim li cas cov thwjtim thiaj tig nraub qaum ntawm Nws. Lawv tsis kam siv Nws zaj lus tim khawv hais txog qhov yuav tsum noj Nws cev nqaij thiab haus Nws cov ntshav raws li txoj kev txhais yaj saub uas yog. Nws tau qhia tias lawv tuav rawv tej kev cai thiab kab lig kev cai ntawm cov ntsiab lus yaj saub uas Xatas tau cog rau hauv Yixayee thaum ub txoj kev to taub Vajlugkub. Cov kev to taub yuam kev ntawd tau muab rau lawv yam uas lawv xav tias yog ib qho laj thawj los muab Nws cov lus coj mus txhais raws nraim li nws hais, tsis yog raws sab ntsuj plig. Nws kuj qhia ntxiv tias thaum cov uas “tig” ncaim ntawm Yexus (Galilee) uas raug txheeb qhia nyob hauv Yauhas tshooj rau (John 6:66), lawv tsis taug kev nrog Nws ntxiv mus ib txhis lawm.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Ib yam li thaum xub thawj kuj ib yam li thaum kawg ntawm txoj kev sim siab ntawm kev cog lus hauv cov Yixayee thaum ub, peb pom tias thaum Vajtswv nkag mus rau hauv kev sib raug zoo ntawm kev cog lus nrog ib haiv neeg uas raug xaiv, tib lub sijhawm ntawd Nws kuj tab tom hla dhau cov neeg ntawm txoj kev cog lus yav dhau los. Peb kuj pom tias Nws sim cov neeg ntawd, tsis yog nrog ib zaug sim nkaus xwb, tiam sis nrog ib txoj txheej txheem ntawm kev sim siab. Peb kuj pom tias txoj txheej txheem sim siab ntawd raug sawv cev los ntawm ib yam uas yuav tsum tau noj. Peb kuj pom tias cov zaub mov ntawd sawv cev rau Vajtswv Txojlus, thiab tias txoj kev sim ntawd muaj feem nrog kev xaiv ntawm ob hom zaub mov uas yuav noj. Peb puas noj ntawm txhua tsob ntoo uas Vajtswv tau hais tias peb noj tau, los yog peb puas noj ntawm tsob ntoo uas raug txwv tsis pub peb noj? Peb kuj pom tias txoj kev xaiv yam yuav noj ntawd kuj muaj nrog txoj kev sim hais txog qhov uas peb noj cov zaub mov uas muab rau ntawd li cas.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Thaum kawg ntawm Yixayee sab ntsuj plig, nyob rau lub sijhawm ntawm kev txav Millerite, thawj zaj lus raug txhawb zog rau hnub tim 11 Lub Yim Hli, 1840. Jehoiakim nyob ntawd sawv cev rau cov Protestant uas tom qab ntawd raug coj mus rau Npanpiloo kom los ua nws tej ntxhais. Lawv tau ntsib ib qho kev sim thaum tus tim tswv hauv Tshwmsim kaum nqes los thiab muaj ib phau ntawv me qhib rau hauv nws txhais tes. Ib yam li Jehoiakim tau tawm tsam tawm tsam Nebuchadnezzar tej kev yuav tsum ua, thiab tom qab ntawd raug coj mus rau hauv txoj kev poob cev qhev, cov Protestant kuj tsis kam noj cov zaub mov nyob hauv tus tim tswv txhais tes, raws li tej kab lig kev cai thiab tej kev coj uas lawv tau nqa tawm los ntawm Lub Sijhawm Tsaus Ntuj los nrog lawv.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Txog rau lub caij nplooj ntoos hlav xyoo 1844, txoj txheej txheem ntawm kev sim tau mus txog ib qho “chaw tig rov qab” rau Jehoiakim thiab cov Protestants, thiab ib yam li hauv thawj txoj txheej txheem ntawm kev sim rau Yixayee sab ntsuj plig, lawv “tig” thiab tsis taug kev nrog Yexus ntxiv lawm. Hauv zaj keeb kwm ntawd Daniel, Hananiah, Mishael thiab Azariah sawv cev rau cov Millerites, uas tau xaiv los noj phau ntawv me uas qab zib hauv lawv lub qhov ncauj, tiam sis los ua iab hauv lawv plab.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Yog peb suav nrog Adas thiab Evas, ces peb muaj plaub tug timkhawv qub uas qhia tias txoj kev sim raug sawv cev los ntawm txoj kev noj mov. Peb muaj ob peb tug timkhawv cev Vajlugkub yav tom ntej, uas txhua tus muaj tus cim ntawm thawj thiab kawg. Timkhawv hais txog txoj kev sim ntawm mana yog ib tug timkhawv thawj, thiab txoj kev sim ntawm Cij Saum Ntuj Ceeb Tsheej yog tib si ib txoj kev sim thawj rau cov Yixayee sab ntsuj plig, thaum tib lub sijhawm kuj yog timkhawv kawg rau cov Yixayee thaum ub. Txoj kev sim ntawm phau ntawv me yog tib si thawj thiab kawg. Nws yog qhov kawg ntawm cov Yixayee sab ntsuj plig txoj kev taug kev ua lub koom txoos nyob hauv tebchaws moj sab qhua, thiab nws yog thawj zaug ntawm cov uas raug xaiv los ua Vajtswv haiv neeg kawg uas muaj npe hu tshwj xeeb. Cov Millerites yog qhov pib ntawm Vajtswv haiv neeg uas muaj npe hu tshwj xeeb, cov uas yuav raug txheeb tias yog lub kub muaj zog tseeb ntawm Protestantism. Muaj ob peb tug timkhawv hais txog txoj kev sim uas pib thaum thawj zaj lus raug pub hwjchim.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Hauv cov txheej txheem ntawm kev sim siab ntawd, muaj ib “lub ntsiab chaw tig rov qab” los txog, uas yuav luag txhua tus thwjtim tig ncaim mus. Thaum Yausuas thiab Kaleb ua tim khawv, tag nrho cov Ixayees tig ncaim mus thiab nrhiav kev rov qab mus rau tim Ejyiv tebchaws. Hauv pawg ntseeg hauv Kalilais, feem coob ntawm cov thwjtim tig ncaim mus. Vim Yesxus yog tus Alpha thiab Omega, “lub ntsiab chaw tig rov qab” uas raug sawv cev rau thaum kawg ntawm txoj kev sim siab, kuj raug piav qhia rau thaum pib ntawm txoj kev sim siab thiab. Thaum xub thawj muab manna rau cov Ixayees thaum ub, twb muaj cov uas tam sim ntawd tig ncaim ntawm cov lus qhia lawm. Thaum Khetos ua kevcai raus dej, Nws tig ncaim mus thiab mus rau tom roob moj sab qhua. Muam White siv lub cim ntawm ib lub chaw tig rov qab hauv ib yam uas qhia tau ntau yam kawg.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Muaj tej lub sij hawm uas yog cov chaw tig hloov hauv keeb kwm ntawm haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev tuav tswj, thaum cov teeb meem loj sib txawv no los txog, txoj kev kaj rau lub sij hawm ntawd yeej raug muab pub. Yog txais yuav nws, ces muaj kev loj hlob sab ntsuj plig; yog tsis lees txais nws, ces kev poob qis sab ntsuj plig thiab kev puas tsuaj tag nrho yuav raws los. Tus Tswv hauv Nws Txojlus tau qhib qhia txog txoj hauj lwm tawm tsam mus tom ntej ntawm txoj moo zoo raws li nws tau raug coj mus ua yav tag los, thiab yuav raug coj mus ua yav tom ntej, mus txog rau qhov kev sib ceg kawg nkaus, thaum tej hwj chim ntawm Xatas yuav ua lawv qhov kev txav kawg uas txawv kawg. Los ntawm Txojlus ntawd peb to taub tias tam sim no cov hwj chim twb tab tom ua hauj lwm uas yuav coj los qhib qhov kev sib ceg loj kawg ntawm qhov zoo thiab qhov phem—ntawm Xatas, tus thawj ntawm txoj kev tsaus ntuj, thiab Khetos, tus Tub Vaj Ntxwv ntawm txoj sia. Tiamsis txoj kev yeej uas tab tom los rau cov neeg uas hlub thiab hwm Vajtswv yog tseeb ruaj nreb ib yam li Nws lub zwm txwv raug tsa ruaj nyob saum ntuj.” Bible Echo, August 26, 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Thaum thawj zaug muab mov manna rau cov Ixayees thaum ub, twb muab txoj kev kaj rau zaj keeb kwm ntawd lawm. Thaum Khetos ua kevcai raus dej, twb muab txoj kev kaj rau zaj keeb kwm ntawd lawm. Hnub tim 11 lub Yim Hli, xyoo 1840, twb muab txoj kev kaj rau zaj keeb kwm ntawd lawm. Txhua qhov kev tig hloov ntawd cim txog qhov pib ntawm ib txoj txheej txheem kev sim siab uas thaum kawg xaus rau ntawm dua ib qho kev tig hloov ntxiv, thaum cov neeg ntawm txoj kev coglus qub tig nraub qaum mus thiab tsis nrog Khetos taug kev ntxiv lawm.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Vim hais tias cov txheej txheem kev sim no ntau yam sawv cev tib si rau ib txoj kev sim rau cov neeg ntawm zaj lus cog tseg qub thiab kuj rau cov neeg ntawm zaj lus cog tseg tshiab thiab, yog li ntawd muaj ob qho kev xaus ntawm txoj kev sim ntawd. Qhov kev xaus ntawm txoj kev sim ntawd, thiab yog li ntawd yog lub ntsiab chaw tig kawg rau cov Protestants hauv keeb kwm Millerite, yog lub caij nplooj ntoos hlav xyoo 1844. Qhov kev xaus ntawm txoj kev sim ntawd (hauv lub Caij Nplooj Zeeg xyoo 1844), lossis lub chaw tig rau cov Millerites lawv tus kheej, los tom qab lub chaw tig rau cov neeg qub ntawm Vajtswv.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Hauv hauv keeb kwm ntawm Khetos, txoj kev sim siab raug qhia tawm los ntawm qhov uas Nws tau ntxuav lub tuam tsev ob zaug, ib zaug thaum pib ntawm Nws txoj hauj lwm qhuab qhia, thiab dua ib zaug thaum kawg ntawm Nws txoj hauj lwm qhuab qhia.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Thaum Yexus pib Nws tes haujlwm qhuab qhia rau sawvdaws, Nws tau ntxuav lub Tuamtsev kom dim ntawm nws txoj kev ua qias neeg uas yog kev thuam tej yam dawb huv. Ntawm cov haujlwm kawg ntawm Nws tes haujlwm qhuab qhia yog kev ntxuav lub Tuamtsev zaum ob. Yog li ntawd, hauv txoj haujlwm kawg rau kev ceeb toom rau lub ntiajteb, muaj ob lo lus hu tshwjxeeb raug muab rau cov pawg ntseeg. Txoj xov ntawm tus timtswv saum ntuj ceeb tsheej thib ob yog hais tias, ‘Babylon poob lawm, poob lawm, lub nroog loj ntawd, vim nws ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim siab ntawm nws txoj kev deev luag poj luag txiv’ (Revelation 14:8). Thiab hauv lub suab hu nrov ntawm txoj xov ntawm tus timtswv saum ntuj ceeb tsheej thib peb muaj ib lub suab hnov los saum ntuj ceeb tsheej hais tias, ‘Nej cov uas yog kuv haivneeg, cia li tawm hauv nws los, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab xwv kom nej txhob raug nws tej kev rau txim. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv tau nco txog nws tej kev ua phem kev tsis ncaj’ (Revelation 18:4, 5).” Selected Messages, phau 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Txoj kev sim ntsuas ntawm ob zaug uas Khetos ntxuav lub tuam tsev yog sib haum nrog Malakia tshooj peb, raws li tau sau tseg hauv cov ntawv ntawm tus Ntsuj Plig ntawm Kev Qhia Yav Tom Ntej.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Hauv qhov chaw dawb huv kom huv si ntawm cov neeg yuav thiab muag hauv ntiajteb no, Yexus tau tshaj tawm txog Nws txoj hauj lwm kom ntxuav lub siab kom dim ntawm kev qias neeg ntawm kev txhaum,—kom dim ntawm tej kev ntshaw hauv ntiajteb no, tej kev xav phem qia dub, tej cwj pwm phem, uas ua kom tus ntsuj plig puas tsuaj. Malakis 3:1–3 tau raug hais tseg.” The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Kev ntxuav kom huv ntawm Vajtswv haiv neeg sawv cev rau txoj kev sim thiab txiav txim uas raug txheeb qhia rov qab los ntau zaus hauv ntau txoj kab lus cev Vajtswv lus faj lem. Txhua qhov kev siv hais txog no, pib ntawm Adas thiab Evas mus txog rau hauv Millerite keeb kwm, sawv cev rau kev ntxuav kom huv ntawm ib puas plaub caug plaub txhiab leej.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Nyob rau hnub kawg ntawm keeb kwm ntiajteb no, Vajtswv txoj kev cog lus nrog Nws haiv neeg uas ceev Nws tej lus txib yuav raug rov ua dua tshiab.” Review and Herald, February 26, 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Txoj kev ntxuav kom huv ntawm ib puas plaub caug plaub txhiab leej yog thawj qhov kev hais txog nyob hauv phau Daniyees, uas yog thawj phau ntawm ob phau uas ua ke sawv cev rau Kev Qhia Tshwm ntawm Yexus Khetos uas raug qhib lub cim tsis ntev ua ntej lub sijhawm sim siab rau noob neej kaw lawm. Txoj kev ntxuav kom huv ntawm ib puas plaub caug plaub txhiab leej kuj raug sawv cev ua txoj haujlwm muab lub cim ntim cia. Thaum thawj zaj lus ntawm txoj kev ntxuav kom huv thiab txoj haujlwm muab lub cim ntim cia ntawm ib puas plaub caug plaub txhiab leej pib rau hnub Cuaj Hlis 11, 2001, qhov ntawd yog ib qho chaw tig rau pawg ntseeg thiab rau lub ntiaj teb. Hauv Tshwmsim tshooj kaum yim, tus tim tswv uas ua kom lub ntiaj teb ci los ntawm nws lub yeeb koob thiaj los txog. Tiamsis hauv Tshwmsim kaum yim, tus tim tswv tsis raug sawv cev tias tuav ib yam dab tsi noj hauv nws txhais tes—los nws yeej nyob ntawd. Phau ntawv me nyob ntawd. Cov uas xaiv los noj txoj kev qhia uas tus yaj saub Yaxayas sawv cev ua “kab txuas kab, nqe txuas nqe,” yuav pom tau nws yooj yim.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
Los ntawm kev tso “kab saum kab” peb to taub tias thaum Khetos nqis los rau hnub tim 11 Cuaj Hlis 2001, nws kuj tau nqa ib “phau ntawv me” uas twb tau raug sawv cev ua “manna”, “ncuav mov saum ntuj ceeb tsheej” thiab “phau ntawv me”. Tiamsis rau hnub tim 11 Cuaj Hlis 2001, cov neeg uas yav tas los raug xaiv, uas raug sawv cev los ntawm Jehoiakim, tau xaiv los tuav rawv tej kev cai thiab tej kab ke ntawm Adventism, thiab tom qab ntawd thiaj pib lawv txoj kev taug mus rau hauv kev poob cev qhev ntawm Npanpiloo, uas yuav tiav hlo thaum txog txoj cai Hnub Caiv.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Tam sim no puas yog lo lus uas kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj hlob tuaj cheb ntais mus? Qhov no kuv yeej tsis tau hais li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj uas tab tom raug tsa nyob ntawd, ib theem saum ib theem, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas thaum tus Tswv sawv los ua kom lub ntiajteb tshee hnyo heev! Ces cov lus hauv Tshwmsim 18:1–3 yuav raug ua kom tiav.’ Tag nrho tshooj kaum yim ntawm Tshwmsim yog ib lo lus ceeb toom txog yam uas tab tom los rau saum lub ntiajteb. Tiamsis kuv tsis tau txais ib qho kev pom tshwj xeeb hais txog yam uas tab tom yuav los rau New York, tsuas yog kuv paub tias muaj ib hnub tej tsev loj nyob ntawd yuav raug muab pov rhuav vau los ntawm kev tig thiab kev ntxeev ntawm Vajtswv lub hwjchim. Raws li qhov kaj uas tau muab rau kuv, kuv paub tias kev puas tsuaj twb nyob hauv lub ntiajteb lawm. Ib lo lus ntawm tus Tswv, ib zaug kov ntawm Nws lub hwjchim uas muaj zog kawg nkaus, ces cov qauv vaj tsev loj heev no yuav vau tag. Yuav muaj tej xwm txheej tshwm sim uas peb tsis muaj peev xwm xav txog qhov txaus ntshai ntawm lawv.” Review and Herald, July 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Thaum cov “vaj tse loj loj” ntawm “New York” raug “rhuav pov tseg los ntawm txoj kev tig thiab ntxeev ntawm Vajtswv lub hwjchim,” rau lub Cuaj Hlis 11, 2001, txoj kev kaj ntawm tus timtswv hauv Qhia Tshwm tshooj kaum yim tau puv nkaus tag nrho lub ntiajteb, rau qhov ib lub sijhawm hloov loj tau los txog hauv keebkwm ntawm tus tsiaj qus hauv ntiajteb ntawm Qhia Tshwm tshooj kaum peb.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Muaj tej lub sijhawm uas yog cov ntsiab chaw tig ntawm keeb kwm ntawm tej haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev saib xyuas, thaum tej kev kub ntxhov sib txawv no los txog, qhov kaj rau lub sijhawm ntawd raug muab pub. Yog txais yuav nws, ces muaj kev vam meej ntawm sab ntsuj plig; yog tsis lees txais nws, ces kev poob qis ntawm sab ntsuj plig thiab kev puas tsuaj tag nrho yuav raws los.” Bible Echo, August 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Thaum qhov kaj ntawm tus tim tswv hauv Tshwmsim kaum yim los txog rau hnub Cuaj Hlis 11, 2001, cov uas txais yuav qhov kaj ntawd tau vam meej ntawm sab ntsuj plig, hos cov uas tsis lees txais qhov kaj ntawd poob qab ntawm sab ntsuj plig, thiab pib lawv txoj kev ntxeev siab mus ntxiv mus txog lawv qhov chaw tig kawg ntawm txoj cai Hnub Caiv, qhov chaw uas lawv rhuav tshem lawv txoj kev lees ua cov tub txib ntawm tus tim tswv thib peb mus ib txhis. Cov uas nyob hauv Kalilais uas tig mus deb thiab tsis taug kev nrog Khetos ntxiv lawm hauv Yauhas 6:66, twb yog tab tom tig mus deb ntawm qhov kaj uas xub los txog thaum Nws ua kevcai raus dej, uas yog qhov chaw uas thawj zaj lus ntawm keeb kwm kev sim ntawd tau txais hwj chim. Hauv Daniyees tshooj ib, muaj ob pab neeg pe hawm raug ua piv txwv qhia nyob rau hauv zaj keeb kwm thaum thawj zaj lus tau txais hwj chim. Yehauyakis sawv cev rau cov uas ua rau kev ntseeg puas tsuaj tas, hos Daniyees, Hananyas, Mishees, thiab Axaliyas sawv cev rau cov uas ncaj ncees.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Xyoo thib peb ntawm Yexauyakhi‑as tus vajntxwv kav tebchaws Yudas, Nenpukhanexas tus vajntxwv kav Npanpiloo tuaj rau nram Yeluxalees thiab tuaj vij lub nroog ntawd. Thiab tus Tswv muab Yexauyakhi‑as tus vajntxwv kav Yudas rau hauv nws txhais tes, nrog rau ib feem ntawm tej twj hauv Vajtswv lub tuam tsev; tej ntawd nws nqa mus rau hauv lub tebchaws Xin‑a mus rau hauv lub tsev ntawm nws tus vajtswv; thiab nws coj tej twj ntawd mus tso rau hauv lub tsev khaws nyiaj txiag ntawm nws tus vajtswv. Ces tus vajntxwv hais rau Ashepaxanis, tus thawj saib xyuas nws cov eunuchs, kom nws coj ib txhia ntawm cov Yixayee cov tub, thiab ntawm caj ces vajntxwv, thiab ntawm cov nom tswv los; yog cov tub hluas uas tsis muaj ib qho tsis zoo, muaj ntsej muag zoo nkauj, txawj txhua yam tswv yim, muaj peev xwm hauv kev paub, nkag siab txog kev txawj ntse, thiab yog cov uas muaj peev xwm sawv ua haujlwm hauv vajntxwv lub tsev hais plaub, thiab kom lawv thiaj qhia tau rau lawv txog kev kawm thiab lus ntawm cov Khautees. Thiab tus vajntxwv teem rau lawv ib feem pub txhua hnub ntawm vajntxwv tej zaub mov, thiab ntawm cawv txiv hmab uas nws haus; yog li no yug lawv peb xyoos, xwv kom thaum kawg ntawm ntawd lawv thiaj sawv tau ntawm vajntxwv xubntiag. Nimno, nyob hauv cov no muaj Daniel, Hananias, Mixa‑ees, thiab Axaliyas, yog cov neeg ntawm Yudas cov tub. Tus thawj saib xyuas cov eunuchs thiaj muab npe rau lawv; nws muab npe Beltesaxas rau Daniel, thiab Shadrakh rau Hananias, thiab Mexakh rau Mixa‑ees, thiab Anpekhanekaus rau Axaliyas. Tiamsis Daniel txiav txim hauv nws lub siab tias nws yuav tsis ua rau nws tus kheej qias neeg nrog feem ntawm vajntxwv tej zaub mov, lossis nrog cawv txiv hmab uas vajntxwv haus; vim li ntawd nws thiaj thov tus thawj saib xyuas cov eunuchs kom nws txhob ua rau nws tus kheej qias neeg. Daniel 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Daniyee, Hananiyas, Misasyees thiab Axaliyas yog cov me nyuam ntawm Yudas. Lawv raug muab ua nyuag qhev txiav cev, yog li sawv cev rau tiam kawg ntawm Kev Ntseeg Adventis. Nebukhadnesas, ib yam li ntau tus vajntxwv thaum ub, tau kom plaub tug hluas Yudais no raug txiav lawv cev qhuav kom tshem tawm txhua yam kev txhawj xeeb uas vajntxwv yuav muaj thaum lawv ua qhev thiab muaj kev sib cuag nrog vajntxwv cov pojniam thiab cov niam yau.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Hauv lub ntsiab lus cim, nws sawv cev rau tiam kawg ntawm Adventism, rau qhov yuav tsis muaj ib txoj kab ntawm Judah ntxiv lawm tom qab plaub no. Tus lej plaub yog ib lub cim ntawm thoob ntiaj teb, thiab yog li ntawd nws sawv cev rau tiam kawg ntawm Cov Xya Hnub Adventist thoob plaws ntiaj teb uas lees paub Lub Cuaj Hli 11, 2001, tias yog ib qho kev ua tiav ntawm Vajtswv Txoj Lus faj lem.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Cov Cov Neeg Ntseeg Hnub Xya yog lub ntsiab lus hauv Vajtswv txoj Lus faj lem, rau qhov lawv yog cov uas raug hu los ua ib puas plaub caug plaub txhiab leej. Txawm li ntawd los, lawv txoj keeb kwm faj lem tau pib nrog lawv cov yawg koob txoj kev ntxeev siab, xyoo 1863. Qhov kev ntxeev siab thaum chiv thawj ntawd yuav luag tsis txawj pom, vim nws tau raug npog cia los ntawm kab ke thiab tej kev coj uas yog ntawm plaub tiam neeg ntawm txoj kev ntxeev siab uas nce zuj zus ntxiv. Txawm yog nyuaj rau pom los, nws yuav tsum raug pom thiab lees paub, ib yam li Daniyee thaum kawg tau ua hauv Daniyee tshooj cuaj. Nws tau ua li ntawd los ntawm kev lees paub qhov tseeb uas nyob hauv Vajtswv txoj Lus faj lem.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Kev qhov kev tawm tsam uas Daniel thiab peb tug neeg tsim txiaj ntawd ncaj qha xeeb los ntawm, yog lawv txiv txoj kev tsis kam nyob cais tawm ntawm tej kev cuam tshuam ntawm cov neeg txawv teb chaws uas nyob puag ncig lawv. Xyoo 1863, Laodicean Adventism rov qab mus rau txoj kev siv Vajlugkub uas yog ntawm Protestantism uas twb poob kev ntseeg lawm thiab Catholicism, kom txhawb lawv txoj kev tsis lees txais Miller qhov kev txheeb xyuas txog “xya lub sij hawm” ntawm Leviticus nees nkaum-rau. Qhov kev tawm tsam ntawd, rau Daniel thiab peb tug neeg tsim txiaj ntawd, tau sawv cev los ntawm vajntxwv Hezekiah.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Vajntxwv Hexekhiya thov tus Tswv kom txhob cia nws tuag, thiab nws tej lus thov tau raug teb thaum tus Tswv pub rau nws ntxiv 15 xyoos. Los ntawm qhov ntawd, nws thiaj yug tau Manaxes, yog ib tug vajntxwv phem tshaj plaws hauv Yudas, tiam sis kuj yog tus vajntxwv uas cim qhov pib ntawm Yudas txoj kev raug kov yeej thiab raug qhev zuj zus ua xya theem. Xyoo 1856, tus Timkhawv Tseeb tuaj khob ntawm qhov rooj ntawm Laodicea Adventism, tiam sis lawv xaiv yuav ciaj sia thiab tsis tuag rau yus tus kheej. Txog xyoo 1863, lawv twb rov txhim tsa “Yelikhau” dua thiab pib qhov kev ntxeev siab uas nce zuj zus, uas thaum kawg ua rau lawv tsis paub txog lub Cuaj Hlis 11, 2001 tias yog qhov pib ntawm lawv txoj kev taug peb theem mus rau hauv kev qhev ntawm Npanpiloo sab ntsuj plig, uas xaus rau hnub Sunday law.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Rau vajntxwv Hexekhiya, xyoo 1863 los txog thaum nws txoj kev thov kom ciaj sia tau raug pub raws. Tus Tswv tau muab ib lub cim tias nws txoj kev thov tau raug lees txais. Vajtswv tau lees paub txoj kev thov ntawd los ntawm kev txav lub hnub, thiab cov Npanpiloos tau pom Vajtswv txoj hauj lwm saum ntuj, txawm yog lawv tsis paub tias qhov ntawd txhais li cas. Ces cov Npanpiloos thiaj tuaj rau Yeluxalees mus nrhiav paub txog tus Vajtswv uas muaj hwjchim tswj tau lub hnub. Tsis yog qhuas tus Vajtswv saum ntuj ceeb tsheej, vajntxwv Hexekhiya, tsis yog yuav tuag rau tus kheej, tau xaiv los qhuas nws lub tuam tsev thiab nws lub nroog hloov chaw qhuas tus Vajtswv uas tau xaiv los tso Nws lub npe rau hauv lub tuam tsev thiab lub nroog ntawd.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Txoj kev ntxeev siab ntawd tau coj los txog zaj lus faj lem tias cov me nyuam uas los ntawm nws caj ces yuav dhau los ua qhev thiab ua cov neeg nkauj nraug hauv Npanpiloo. Cov me nyuam ntawd yog Daniyees, Hananiyas, Mishees, thiab Axaliyas, thiab lawv sawv cev rau tiam kawg ntawm sab ntsuj plig ntawm cov Xya-Hnub Adventist uas lees paub Cuaj Hlis 11, 2001 tias yog lub chaw tig hloov hauv keeb kwm ntawm cov haiv neeg hauv ntiaj teb no thiab ntawm pawg ntseeg, thaum qhov kaj raug muab los uas yuav sim thiab muab lub cim rau ib puas plaub caug plaub txhiab leej.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Nyob rau hnub ntawd Hexekhiya tau mob yuav tuag. Ces tus yaj saub Yaxayas, Amoz tus tub, tuaj cuag nws thiab hais rau nws tias, Tus Tswv hais li no, Npaj koj tsev neeg kom raws cai; rau qhov koj yuav tuag, tsis muaj sia nyob. Ces nws tig ntsej muag rau phab ntsa, thiab thov Vajtswv rau tus Tswv hais tias, Au tus Tswv, kuv thov koj, thov nco ntsoov tam sim no tias kuv tau taug kev nyob ntawm koj xub ntiag hauv qhov tseeb thiab nrog lub siab uas ncaj ncees kawg nkaus, thiab tau ua yam uas zoo nyob hauv koj lub xub ntiag. Thiab Hexekhiya quaj heev. Thiab tau muaj tias, ua ntej Yaxayas tawm mus txog hauv nruab nrab loog, tus Tswv lo lus los cuag nws hais tias, Rov qab mus, thiab hais rau Hexekhiya, tus thawj coj ntawm kuv haiv neeg, tias, Tus Tswv, koj yawg koob Daviv tus Vajtswv, hais li no, Kuv twb hnov koj tej lus thov lawm, kuv twb pom koj tej kua muag lawm; saib seb, kuv yuav kho koj zoo: rau hnub thib peb koj yuav nce mus rau hauv tus Tswv lub tsev. Thiab kuv yuav ntxiv kaum tsib xyoos rau koj lub neej; thiab kuv yuav cawm koj thiab lub nroog no ntawm tus vajntxwv Axilias txhais tes; thiab kuv yuav tiv thaiv lub nroog no rau kuv tus kheej lub chaw, thiab rau kuv tus tub qhe Daviv lub chaw. Thiab Yaxayas hais tias, Cia lawv nqa ib lub ncuav txiv cev. Ces lawv nqa los muab tso rau ntawm lub rwj, thiab nws rov zoo. Thiab Hexekhiya hais rau Yaxayas tias, Yuav muaj yam cim dabtsi qhia tias tus Tswv yuav kho kuv zoo, thiab tias rau hnub thib peb kuv yuav nce mus rau hauv tus Tswv lub tsev? Thiab Yaxayas hais tias, Koj yuav tau yam cim no ntawm tus Tswv, tias tus Tswv yuav ua raws li yam uas nws tau hais lawm: puas yuav cia tus duab ntxoo txav mus tom ntej kaum theem, los yog rov qab kaum theem? Thiab Hexekhiya teb tias, Tus duab ntxoo nqes mus kaum theem yog ib yam yooj yim; tsis yog li ntawd, tiamsis cia tus duab ntxoo rov qab kaum theem. Ces tus yaj saub Yaxayas qw thov rau tus Tswv; thiab Nws thiaj ua kom tus duab ntxoo rov qab kaum theem, raws txoj kev uas nws twb nqes lawm saum Ahaz lub moos ntxoov. Thaum ntawd Belodakhbaladas, Baladas tus tub, tus vajntxwv Npanpiloo, xa ntawv thiab ib qho khoom plig tuaj rau Hexekhiya; vim nws tau hnov tias Hexekhiya tau mob. Thiab Hexekhiya mloog lawv, thiab qhia rau lawv txhua yam hauv nws lub tsev ntawm tej khoom muaj nqis, nyiaj, kub, tshuaj tsw qab, roj pleev uas muaj nqis, thiab tag nrho lub tsev khaws nws tej cuab yeej ua rog, thiab txhua yam uas pom nyob hauv nws tej txhab nyiaj txhab khoom: tsis muaj ib yam dabtsi nyob hauv nws lub tsev, los yog hauv nws txoj kev kav tebchaws tag nrho, uas Hexekhiya tsis qhia rau lawv. Ces tus yaj saub Yaxayas tuaj cuag vajntxwv Hexekhiya thiab hais rau nws tias, Cov txiv neej no hais li cas? thiab lawv tuaj cuag koj ntawm qhov twg los? Thiab Hexekhiya hais tias, Lawv tuaj ntawm ib lub tebchaws deb, yog ntawm Npanpiloo. Ces nws hais tias, Lawv pom dabtsi hauv koj lub tsev? Thiab Hexekhiya teb tias, Txhua yam hauv kuv lub tsev lawv twb pom lawm; tsis muaj ib yam dabtsi hauv kuv tej txhab nyiaj txhab khoom uas kuv tsis tau qhia rau lawv. Thiab Yaxayas hais rau Hexekhiya tias, Mloog tus Tswv lo lus. Saib seb, hnub yuav los txog, uas txhua yam hauv koj lub tsev, thiab yam uas koj tej yawg koob tau khaws cia txog niaj hnub no, yuav raug kwv mus rau Npanpiloo: yuav tsis tshuav ib yam dabtsi li, tus Tswv hais li ntawd. Thiab ntawm koj tej tub uas yuav tawm hauv koj los, uas koj yuav yug los, lawv yuav coj mus; thiab lawv yuav ua nkauj nraug hauv Npanpiloo tus vajntxwv lub vaj loog. Ces Hexekhiya hais rau Yaxayas tias, Tus Tswv lo lus uas koj tau hais ntawd zoo. Thiab nws hais tias, Tsis zoo lod, yog muaj kev thaj yeeb thiab qhov tseeb nyob rau hauv kuv hnub nyoog? Hos lwm yam haujlwm ntawm Hexekhiya, thiab nws lub hwjchim tag nrho, thiab hais tias nws tau ua ib lub pas dej thiab ib txoj kwj dej coj dej los rau hauv lub nroog li cas, puas yog twb sau cia nyob hauv phau ntawv keeb kwm ntawm Yudas cov vajntxwv lawm? Thiab Hexekhiya tau tsaug zog nrog nws tej yawg koob; thiab nws tus tub Manaxes kav ua vajntxwv nyob nws chaw. 2 Vajntxwv 20:1–21.
The next verse says:
Nqe tom ntej no hais tias:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Manaxes muaj kaum ob xyoos thaum nws pib ua vajntxwv kav tebchaws, thiab nws kav tau tsib caug tsib xyoos hauv Yeluxalees. Thiab nws niam lub npe hu ua Hefxispa. 2 Vajntxwv 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Yog hais tias vajntxwv Hexekhiya tau lees txais tus Tswv lub siab nyiam, thiab tsuas yog muab nws tsev neeg thiab txhua yam kom raws cai lawm ces tuag mus xwb, ces qhov txiaj ntsig yuav tau ua li cas? Nws tau txais kaum tsib xyoos ntxiv, thiab peb xyoos tom qab ntawd tus phem Manaxes thiaj yug los. Yuav muaj dab tsi tshwm sim nyob rau xyoo 1856, yog tias cov ntseeg Adventism tau lees txais txoj kev hloov ntawm Philadelphia mus rau Laodicea, muab lawv tsev kom raws cai, thiab cia William Miller tej kev tseeb hauv paus nyob ruaj khov tsis txhob raug rhuav? Kuv xav tias peb yuav tsis paub lo lus teb rau lo lus nug ntawd li, tiam sis yam uas peb paub yog tias “Daniel tau txiav txim hauv nws lub siab tias nws yuav tsis ua kom nws tus kheej qias neeg los ntawm feem mov ntawm vajntxwv, los sis ntawm cawv txiv hmab uas vajntxwv haus.”
We will continue Daniel chapter one in the next article.
Peb yuav txuas ntxiv Daniel tshooj ib hauv tsab ntawv tom ntej.