Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
Daniel tshooj ib sawv cev rau thawj tug timtswv zaj lus ntawm Tshwm Sim tshooj kaum plaub. Jehoiakim ua ib lub cim txheeb qhia tias nws yog kev txhawb zog rau thawj tug timtswv zaj lus, tsis yog nws txoj kev tuaj txog rau “lub sij hawm kawg.” Txhua tus yaj saub tab tom txheeb qhia txog “hnub kawg” ntawm txoj kev txiav txim tshawb nrhiav, yog li tshooj no sawv cev rau lub Cuaj Hlis 11, 2001, thaum txoj kev sim rau ib puas plaub caug plaub txhiab leej tau pib. Hauv Malakis tshooj peb, txoj txheej txheem ntawd tau raug sawv cev ua ib txoj kev ntxuav kom huv thaum ib tug tubtxib npaj txoj kev rau tus Tubtxib ntawm txoj kev khi lus kom los txog nws lub tuam tsev tam sid. Tus tubtxib uas npaj txoj kev, uas kuj yog “lub suab” quaj hauv roob moj sab qhua, kuj yog ib qho kev sim, uas yog ib feem ntawm txoj kev ntxuav kom huv ntawd. Hauv Malakis tshooj peb, ib puas plaub caug plaub txhiab leej raug sawv cev ua cov tub ntawm Levi. Cov tub ntawm Levi sawv cev rau cov uas sawv nrog tus tubtxib Mauxes, hauv kev ntxeev siab ntawm tus mlom nyuj kub uas sawv cev rau daim duab ntawm tus tsiaj nyaum.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Kev xeem dhau qhov kev sim ntawm tus tsiaj qus tus mlom, yog ib qho piv txwv hauv phau Vajlugkub ntxiv txog qhov kev sim thib ob ntawm peb qhov kev sim uas tsim ua txoj kev ntxuav kom huv. Cov tub ntawm Levi yuav tsum xeem dhau qhov kev sim ntawd ua ntej lawv raug muab cim.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Kev muab cim ntawm Exekees tshooj yim thiab cuaj yog ib qho piv txwv ntxiv txog txoj kev ntxuav kom huv uas tau pib rau lub Cuaj Hlis 11, 2001. Hauv tshooj yim, cov uas nyob hauv Yeluxalees uas thaum kawg txhos caug pe hawm lub hnub, sawv cev rau plaub tiam ntawm Laodixias Kev Ntseeg Adventis. Hauv tshooj cuaj, cov uas tau txais lub cim tab tom quaj ntsuag thiab quaj nrov vim tej kev qias vuab tsuab uas tab tom muaj nyob hauv Yeluxalees. Yeluxalees yog Vajtswv pawg ntseeg.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Peb tug txib peb lo lus kuj yog ib qho piv txwv txog txoj kev ntxuav kom dawb huv. Peb lo lus no sawv cev rau ib txoj kev sim siab peb qib, thiab yuav tsum kom cov tub ntawm Levi hla dhau thawj qhov kev sim ua ntej lawv thiaj li koom tau nrog qhov kev sim thib ob. Qhov kev sim thib peb yog ib hom kev sim txawv, rau qhov nws sawv cev rau ib qho kev sim uas txheeb xyuas seb cov tub ntawm Levi puas tau hla dhau thawj ob qhov kev sim ntawd tiav lawm. Nws yog ib qho kev sim ntsuas raws li yaj saub txoj lus. Qhov kev sim thawj yog ib qho kev sim txog zaub mov (hauv sab ntsuj plig), rau qhov yuav dhau lossis yuav poob, raws li seb cov tub ntawm Levi puas lees txais txoj lus uas Vaj Ntsuj Plig Dawb Huv muab los ntawm Eliyas, tus tub txib uas npaj txoj kev rau tus tub txib ntawm txoj kev khi lus.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Nqe lus thawj ntawm phau Ntawv Tshwm Sim hais meej txog qhov hnyav thiab qhov tseem ceeb kawg ntawm zaj lus ntawd. Nws txhob txwm qhia tias zaj lus uas tus tubtxib neeg, sawv cev los ua Yauhas, xa mus rau cov ntseeg pawg ntseeg, yog muab rau nws los ntawm Kheeb Ralees, tus uas tau txais nws ntawm Khetos, thiab Khetos rov tau txais nws ntawm Leej Txiv. Zaj lus ntawm Eliyas muaj txoj cai ntawm Vajtswv tus kheej, thiab kev tsis lees yuav zaj lus ntawm Yauhas, lossis Eliyas, lossis “lub suab qw hauv roob moj sab qhua,” yog kev tsis lees txais Yexus Khetos txoj kev Tshwm Sim.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Qhov kev sim siab thib ob yog ib qho kev sim siab pom tau, rau qhov thaum cov tub ntawm Levi tau noj txoj xov ntawm Eliyas, uas nyob hauv txhais tes ntawm tus timtswv saum ntuj uas nqes los ua kom lub ntiajteb kaj lug nrog nws lub hwjchim ci ntsa iab, lawv tau lees txais txoj kev txheejtxheem hauv Vajluskub uas pub rau lawv kom paub cais kom raug cov cim ntawm tej sijhawm. Txoj kev txheejtxheem ntawd pub rau cov tub ntawm Levi paub tias cov cim ntawm tej sijhawm ntawd tab tom qhia tias pawg ntseeg thiab lub xeev tab tom los koom ua ke nyob hauv Tebchaws Meskas, raws li qhov ua tiav ntawm txoj kev sim siab ntawm tus duab ntawm tus tsiaj nyaum. Qhov tseem ceeb dua, cov cim ntawm tej sijhawm ntawd, thaum muab tso rau hauv lub ntsiab lus ntawm cov kab kev hloov kho dawb huv, yog lub ntsiab tseeb ntawm Alpha thiab Omega, qhov pib ua piv txwv qhia txog qhov xaus. Cov kab kev hloov kho dawb huv qhia meej tias Vajtswv haivneeg yuav tsum ua txhua yam uas nyob hauv lawv lub hwjchim kom koom tes hauv txoj haujlwm npaj lawv tus kheej rau Vajtswv lub cim ntim.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Yog li ntawd, nej cov uas kuv hlub, ib yam li nej ib txwm mloog lus lawm, tsis yog thaum kuv nyob ntawm nej xub ntiag xwb, tiam sis nim no mas ntau dua qub thaum kuv tsis nyob lawm, nej cia li ua kom nej txoj kev dim ntawm nej tus kheej tiav nrog kev ntshai thiab tshee hnyo. Rau qhov Vajtswv yog tus uas ua hauj lwm nyob hauv nej, kom nej muaj siab xav thiab kom nej ua raws li nws lub siab nyiam zoo. Nej yuav tsum ua txhua yam yam tsis yws yws thiab tsis sib cav sib ceg li; xwv kom nej thiaj li tsis muaj chaw xyeej thiab dawb huv tsis muaj kev ua phem, yog Vajtswv cov me nyuam uas tsis muaj neeg cem tau, nyob hauv nruab nrab ib haiv neeg nkhaus thiab phem qias, uas nej ci ntsa iab nyob hauv lawv nruab nrab ib yam li tej teeb hauv lub ntiaj teb. Filipis 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
Daniyees, Hananiya, Misha‑ees thiab Axaliyas, muaj plaub leeg, sawv cev rau Cov Xya Hnub Advens hauv txhua qhov chaw hauv ntiajteb, cov uas lees paub lub Cuaj Hlis 11, 2001 tias yog kev txheeb kom paub txog tus timtswv nqes los ntawm Tshwm Sim kaum yim, thiab lawv xaiv los txais cov manna zais uas nyob hauv nws txhais tes thiab noj nws. Cov manna zais uas yuav tsum tau noj ntawd, raws li tus tubtxib Povlauj nyuam qhuav hais lawm, sawv cev rau Vajtswv (cov manna zais), tus uas ua haujlwm nyob hauv Nws haiv neeg kom ua raws li Nws lub siab nyiam thiab qhov uas zoo rau Nws siab. Povlauj sawv cev rau tus tubtxib xa xov mus rau cov Filadefis, thiab kev tsis lees txais nws zaj lus yog kev tuag. Daniyees, Hananiya, Misha‑ees thiab Axaliyas sawv cev rau cov uas xaiv los noj cov manna zais.
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 1:6–8.
Ntawm cov no muaj ib txhia yog cov xeeb ntxwv ntawm Yudas, uas yog Daniyee, Hananiyas, Misaees, thiab Axaliyas: Tus thawj ntawm cov nom castrated thiaj muab npe rau lawv; nws muab lub npe Belteshaxas rau Daniyee; thiab rau Hananiyas, yog Shadrach; thiab rau Misaees, yog Meshach; thiab rau Axaliyas, yog Abednego. Tiamsis Daniyee txiav txim ruaj hauv nws lub siab tias nws yuav tsis ua kom nws tus kheej qias los ntawm feem mov ntawm vajntxwv, los sis los ntawm cawv txiv hmab uas vajntxwv haus: yog li ntawd nws thiaj thov tus thawj ntawm cov nom castrated kom nws txhob ua kom nws tus kheej qias. Daniyee 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
Daniyee txiav txim tias nws xav noj txoj xov uas tau coj nqes saum ntuj los rau hnub tim 11 lub Cuaj Hli, xyoo 2001, thiab tib lub sijhawm nws kuj tsis kam txais txoj xov uas raug sawv cev los ntawm Npanpiloo tej zaub mov thiab dej haus. Ashpenaj tau xaiv cov neeg Yudas uas raug ntes ua qhev twg yuav raug coj los sawv ntawm vaj ntxwv xub ntiag.
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. Daniel 1:4, 5.
Thiab vajntxwv hais rau Ashpenaz, uas yog tus thawj saib xyuas nws cov eunuchs, kom nws coj ib txhia ntawm cov tub ki ntawm cov neeg Ixayees, thiab ntawm vajntxwv caj ces, thiab ntawm cov nom tswv los; yog cov tub hluas uas tsis muaj ib qho chaw txhaum, zoo nraug tsim txiaj, txawj ntse nyob hauv txhua yam kev txawj ntse, muaj peev xwm hauv kev paub, nkag siab txog txuj ci, thiab yog cov uas muaj peev xwm sawv ua haujlwm hauv vajntxwv lub palace, thiab cov uas lawv yuav qhia tau kev kawm thiab lus ntawm cov Khaldees. Daniel 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Yog peb ua raws li txoj saw ntawm txoj cai txib uas tau raug txheeb tseg hauv Tshwmsim tshooj ib, nqe ib, ces Nebukhanexas tau hais kom Ashpenas xaiv cov tub hluas uas ua tau raws li zaj lus faj lem uas Yaxayas tau tshaj tawm rau Exekhiya. Ashpenas tau txais cov lus ntawd thiab tom qab ntawd muab rau Melxas, tus thawj ntawm cov neeg ntxias. Nebukhanexas sawv cev rau Leej Txiv saum ntuj ceeb tsheej; Ashpenas sawv cev rau Khetos, thiab Melxas sawv cev rau Khaubriyees. Ashpenas paub tias yuav xaiv cov tub hluas twg, thiab nws kuj paub tias Daniyees yuav txiav txim kom yog txog qhov noj haus, ua ntej nws coj nws los rau ntawm vajntxwv xub ntiag.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Tam sim no Vajtswv twb coj Daniyee los nyob hauv txoj kev haum siab thiab txoj kev hlub mos muag ntawm tus thawj ntawm cov eunuchs lawm. Thiab tus thawj ntawm cov eunuchs hais rau Daniyee tias, Kuv ntshai kuv tus tswv vajntxwv, tus uas tau teem nej tej zaub mov thiab nej tej dej haus; rau qhov yog vim li cas nws yuav pom nej tej ntsej muag tsis zoo dua cov me nyuam uas yog nej ib yam? Ces nej yuav ua rau kuv muab kuv taub hau coj mus raug kev phom sij rau ntawm vajntxwv. Daniyee 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Ntawm no Melzar qhia txog thawj kauj ruam ntawm peb tug tim tswv tej lus. Thawj kauj ruam yog yuav tsum hwm Vajtswv, raws li tau pom hauv Melzar txoj kev ntshai Nebuchadnezzar. Lo lus Henplais “truth” uas raug tsim los ntawm kev coj los sib sau ua ke thawj tsab ntawv, tsab ntawv thib kaum peb, thiab tsab ntawv kawg ntawm niam ntawv Henplais, twb tau raug qhia lawm yav tas los hauv cov zaj lus no tias sawv cev rau peb-kauj-ruam txheej txheem ntawm kev sim siab uas yog ntawm peb tug tim tswv. Thaum ua li ntawd, nws tau raug tsim kom ruaj khov raws li ntau tus tim khawv tias thawj tug tim tswv tej lus muaj tag nrho peb yam ntawm peb qhov kev sim uas raug sawv cev los ntawm peb tug tim tswv tej lus. Thawj tug tim tswv tej lus raug txheeb xyuas tias yog txoj moo zoo uas nyob mus ib txhis, uas txhais nws tias yog tib txoj moo zoo txij li hnub Adas mus txog rau Kev Los Zaum Ob ntawm Khetos.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Thiab kuv pom dua ib tug timtswv ya saum nruab ntug, tuav txoj moo zoo uas nyob mus ib txhis kom tshaj tawm rau cov uas nyob hauv ntiajteb, thiab rau txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua pawg neeg; nws qw nrov nrov hais tias, Nej cia li ntshai Vajtswv, thiab muab hwjchim ci ntsa iab rau nws; rau qhov teev uas nws txiav txim twb los txog lawm: thiab pe hawm tus uas tsim lub ntuj, thiab lub ntiajteb, thiab hiavtxwv, thiab tej qhov dej txhawv. Tshwmsim 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Thawj kauj ruam xub thawj ntawm thawj tus tim tswv zaj lus yog kev ntshai Vajtswv. Kauj ruam thib ob yog muab koob meej rau Nws, thiab kauj ruam thib peb yog lub sijhawm uas Nws txoj kev txiav txim tuaj txog lawm. Hauv kev sib raug zoo nrog ob tug tim tswv lwm zaj lus, thawj tus tim tswv zaj lus yog, “ntshai Vajtswv.” Ces tus tim tswv thib ob zaj lus tshaj tawm txog Npanpiloo txoj kev poob, thiab txawm nyob hauv Millerite movement ntawm thawj tus tim tswv, los yog hauv tus tim tswv thib peb movement, txoj kev hu kom tawm ntawm Npanpiloo yog qhov chaw uas kev tshwm sim ntawm kev muab Vaj Ntsuj Plig Dawb Huv los nchuav tawm raug ua tiav. Nyob hauv lub sijhawm ntawd, txawm yog sawv cev ua Lub Suab Quaj Thaum Ib Tag Hmo, lub suab quaj nrov ncha, los yog nag tom qab, cov uas tshaj tawm zaj lus ntawd qhuas Vajtswv. Tus tim tswv thib ob zaj lus yog qhov chaw uas muab koob meej rau Vajtswv, thiab lub sijhawm ntawd coj mus txog ib lub ntsiab sijhawm uas kev txiav txim xyuas ua ntej pib nyob hauv keeb kwm Millerite, los yog kev txiav txim rau tus poj niam deev hluas ntawm Npanpiloo uas tshwm sim nyob hauv teeb meem Sunday law.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Melzar txoj kev ntshai sawv cev rau thawj tus timtswv ceeb toom, thiab nws pib qhov kev sim txog kev noj haus kaum hnub, uas tus lej kaum kuj qhia txog ib txoj kev sim thiab. Melzar txoj kev hais tias nws ntshai vajntxwv, yog tib yam li Daniyee ntshai Vajtswv tshaj vajntxwv, thiab txiav txim rau hauv nws lub siab kom tsis txhob raug qias los ntawm Npanpiloo tej zaub mov. Lub sijhawm uas Daniyee thiab peb tug neeg tsim txiaj raug sim yog peb xyoos, yog li ntawd thiaj sawv cev rau peb kauj ruam ntawm peb tus timtswv tej lus ceeb toom.
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. Daniel 1:5.
Vajntxwv thiaj tsa kom muab ib feem noj haus rau lawv txhua hnub los ntawm vajntxwv tej zaub mov, thiab los ntawm cov cawv txiv hmab uas nws haus; kom yug lawv li ntawd tau peb xyoos, xwv kom thaum kawg lawv thiaj sawv tau rau ntawm vajntxwv xub ntiag. Daniyee 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
Phau ntawv Daniyees tshooj ib sawv cev rau txoj kev muaj hwj chim ntawm thawj tus tim tswv txoj xov, thiab nyob ntawd cim qhov pib ntawm txoj kev sim txog kev noj haus, uas hauv keeb kwm Millerite tau raug sawv cev los ntawm kev noj phau ntawv me. Lub sijhawm sim rau Daniyees thiab peb tug neeg tsim txiaj ntawd tau ua tiav nyob hauv thawj kaum hnub ntawm peb xyoos ntawd. Kaum yog ib lub cim ntawm ib txoj txheej txheem sim, raws li tau sawv cev los ntawm cov Yixayee thaum ub thaum lawv tsis lees txais qhov kev sim thib kaum uas tau raug sawv cev los ntawm Yausua thiab Kaleb txoj xov. Nws kuj raug sawv cev hauv lub sijhawm tsim txom hauv pawg ntseeg Xamivna.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Tsis txhob ntshai ib yam ntawm tej kev txom nyem uas koj yuav raug: saib seb, dab ntxwg nyoog yuav muab qee leej ntawm nej ntiab rau hauv tsev lojcuj, xwv kom nej yuav raug sim; thiab nej yuav muaj kev txom nyem kaum hnub: koj cia li ua siab ncaj ncees mus txog hnub tuag, thiab kuv yuav muab lub mom ci ntsa iab ntawm txoj sia rau koj. Tshwmsim 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Lo lus ntuas rau pawg ntseeg hauv Smyrna yog kom txhob ntshai txoj kev sim siab, rau qhov yog lawv ntshai Vajtswv, Nws yuav muab lub mom txojsia ua nqi zog rau lawv txoj kev ntshai Vajtswv uas dawb huv. Txoj kev ntshai Vajtswv uas dawb huv ntawd raug sawv cev los ntawm Daniyee txoj kev ntshaw noj cov manna saum ntuj.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Ces Daniyees thiaj hais rau Mexaxa, tus uas tus thawj ntawm cov nom txiav xeeb tau tsa los saib Daniyees, Hananiya, Misaaes, thiab Axaliyas, tias, Kuv thov koj, sim koj cov qhev kaum hnub; thiab cia lawv muab zaub rau peb noj, thiab dej rau peb haus. Ces cia peb tej ntsej muag raug saib xyuas rau ntawm koj xub ntiag, thiab tej ntsej muag ntawm cov tub hluas uas noj ntawm feem zaub mov ntawm vajntxwv; thiab raws li koj pom, cia li ua rau koj cov qhev. Ces nws pom zoo rau lawv hauv qhov no, thiab sim lawv kaum hnub. Daniyees 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Qhov kev sim siab thawj yog kom ntshai Vajtswv, raws li pom tseeb hauv zaj uas Melzar thiab Daniyees tau txiav txim rau hauv nws lub siab tias nws yuav tsis ua kom nws tus kheej qias los ntawm tej zaub mov thiab dej haus ntawm Npanpiloo. Lub ntsiab thib ob ntawm tus timtswv xub thawj txoj xov yog kom muab hwjchim ci ntsa iab rau Vajtswv, uas sawv cev rau ib qho kev tshwm sim pom tau ntawm tej txiaj ntsig uas los ntawm txoj kev noj haus ntawd. Thaum kawg ntawm kaum hnub, Daniyees thiab peb tug neeg tsim txiaj ntawd tau qhuas Vajtswv los ntawm lawv lub cev nqaij daim tawv qhov tsos.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
Thaum kawg ntawm kaum hnub ntawd, lawv lub ntsej muag pom zoo nkauj dua thiab cev nqaij daim tawv puv npo dua li tag nrho cov tub hluas uas noj feem mov ntawm vajntxwv tej nqaij. Yog li ntawd, Melzar thiaj muab lawv feem mov thiab cawv uas lawv yuav tsum haus tshem tawm, thiab muab zaub mov los ntawm noob qoob loo rau lawv. Hos rau plaub tug tub hluas no, Vajtswv tau pub rau lawv kev txawj ntse thiab kev txawj siv hauv txhua yam kev kawm thiab kev txawj ntse; thiab Daniyee muaj kev to taub hauv txhua yam yog toog pom thiab npau suav. Daniyee 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Plaub tug me nyuam ntawd tau dhau thawj qhov kev sim hais txog zaub mov noj, uas yog qhov chaw uas Adas thiab Evas tau poob, thiab uas sawv cev rau thawj qhov kev sim uas Khetos tau ntsib tam sim ntawd tom qab Nws txais kev cai raus dej. Khetos txoj kev cai raus dej yog txoj kev txais hwj chim rau thawj zaj lus hauv Nws txoj kab yaj saub. Nws tau txhawb zog thiab lees paub zaj lus uas “lub suab qw hauv tebchaws moj sab qhua” tau tshaj tawm. Ces, ib yam li Daniyees thiab peb tug tsim txiaj, Khetos raug sim txog zaub mov noj tau plaub caug hnub, ib yam li Daniyees raug sim tau kaum hnub. Daniyees thiab Khetos tab tom ua hom piv txwv txog qhov kev sim ntawm cov manna zais cia hauv tus tim tswv txhais tes uas nqes los rau hnub Cuaj Hlis 11, 2001. Ob qhov kev sim yuav txuas ntxiv los rau Khetos, thiab rau Daniyees. Qhov kev sim thib ob yog qhov chaw uas Daniyees thiab peb tug tsim txiaj tau ua kom Vajtswv tau koob meej los ntawm lawv lub ntsej muag. Qhov kev sim uas ua raws tom qab qhov kev sim txog zaub mov noj rau Khetos kuj sawv cev txog koob meej.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Thiab dab ntxwg nyoog thiaj hais rau Nws tias, Yog koj yog Vajtswv Leej Tub, cia li txib lub pob zeb no kom nws dhau los ua mov ci. Yexus teb nws hais tias, Muaj ntawv sau tseg lawm tias, Neeg yuav tsis ciaj sia vim mov ci xwb, tiam sis vim txhua lo lus uas tawm ntawm Vajtswv los. Ces dab ntxwg nyoog coj Nws nce mus saum ib lub roob siab, thiab hauv ib pliag xwb nws qhia rau Nws pom tag nrho tej tebchaws hauv ntiajteb no. Dab ntxwg nyoog hais rau Nws tias, Kuv yuav muab tag nrho txoj cai no rau koj, thiab lawv lub hwjchim ci ntsa iab thiab; rau qhov tej no twb raug muab cob rau kuv lawm; thiab kuv xav muab rau leejtwg los kuv yeej muab tau. Yog li ntawd, yog koj yuav pe hawm kuv, txhua yam no yuav yog koj li. Yexus teb thiab hais rau nws tias, Xatas, khiav mus tom qab Kuv: rau qhov muaj ntawv sau tseg lawm tias, Koj yuav tsum pe hawm tus Tswv uas yog koj tus Vajtswv, thiab tsuas yog Nws tib leeg xwb uas koj yuav tsum ua haujlwm rau. Mathais 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Tom qab Khetos dhau qhov kev sim siab hais txog kev noj haus, Xatas thiaj muab “lub yeeb koob” ntawm txhua lub tebchaws hauv ntiajteb rau Nws, tab sis Khetos ho xaiv qhuas tus Vajntxwv uas yog Vajntxwv saum txhua tus vajntxwv. Adas thiab Evas poob rau thawj qhov kev sim siab, thiab tam sim ntawd lawv nrhiav nplooj txiv ncuav pias los npog lawv lub ntsej muag, rau qhov lawv tsis qhia txog Vajtswv lub yeeb koob ntxiv lawm, raws li tau sawv cev los ntawm lub tsho ntev uas yog qhov kaj uas lawv tau hnav ua ntej ntawd. Thaum Daniyees thiab peb tug neeg tsimtxiaj dhau qhov kev sim siab hais txog kev noj haus lawm, lawv thiaj raug muab “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Lawv dhau qhov kev sim zaum ob, uas yog ib qho kev sim pom sab nraud uas Melzar tau saib xyuas. Hauv keeb kwm Millerite, tus tim tswv thib ob txoj lus yog lub cim qhia qhov sib txawv ntawm cov uas lees txais thiab cov uas tsis lees txais txoj lus ntawm “lub suab” uas qw hauv tebchaws moj sab qhua, raws li William Miller sawv cev. Hauv qhov txhais raws li yav tom ntej, txoj kev txav Millerite ces tau los ua lub kub pom tau thiab yog tib lub kub tseeb ntawm Protestantism, hos cov uas tsis lees txais txoj lus thiab txoj kev txav ntawd tau los ua cov ntxhais ntawm Loos. Lawv tau xaiv noj cov zaub mov thiab haus cov cawv txiv hmab ntawm Npanpiloo, hloov qhov ntawd yog phau ntawv me. Thaum kawg ntawm peb xyoos, Daniel thiab cov neeg tsim txiaj raug coj los rau ntawm Nebuchadnezzar xub ntiag kom raug txiav txim.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Thaum kawg ntawm cov hnub uas vajntxwv tau hais kom coj lawv los rau hauv, tus thawj ntawm cov nom vajxais thiaj coj lawv los sawv ntawm Nebukhanexas xubntiag. Vajntxwv kuj nrog lawv sib tham; thiab hauv lawv txhua tus ntawd, tsis pom muaj ib tug twg zoo ib yam li Daniyee, Hananiya, Misha-ee, thiab Axaliya; yog li ntawd lawv thiaj sawv ua haujlwm ntawm vajntxwv xubntiag. Thiab hauv txhua yam hais txog kev txawj ntse thiab kev nkag siab uas vajntxwv nug lawv txog, nws pom tias lawv zoo dua kaum npaug tshaj txhua tus kws khawv koob thiab cov kws saib hnub qub uas nyob thoob plaws nws lub tebchaws. Thiab Daniyee tseem nyob mus txog thawj xyoo ntawm vajntxwv Xailas. Daniyee 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Daniyee thiab peb tug uas muaj nqis dhau qhov kev sim ntawm “kaum” hnub, thiab tom qab ntawd, thaum lawv dhau lawv qhov kev kuaj zaum kawg, lawv raug pom tias muaj “kaum” npaug kev txawj ntse tshaj txhua tus lwm tus.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
Daniyee tshooj ib, yog thawj qhov chaw hais txog thawj tus timtswv txoj xov hauv phau ntawv uas muaj ob phau Daniyee thiab Tshwm Sim. Nws muaj tej yam ntxwv ib yam nkaus li thawj tus timtswv hauv Tshwm Sim tshooj kaum plaub. Nws txhawb nqa qhov tseeb uas xub hais tseg hauv nqe thawj ntawm Tshwm Sim, rau qhov Nenpukhanexas tau muab ib txoj xov rau Ashpenaz, tus ntawd mam li muab txoj xov rau Melzar, ces tus ntawd thiaj nrog Daniyee sib cuag. Leej Txiv tau muab ib txoj xov rau Khetos, tus ntawd mam li muab txoj xov rau Khaubelia, ces tus ntawd thiaj nrog Yauhas sib cuag.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Txoj lus uas raug tshaj tawm, uas yog txoj lus uas tam sim no tab tom raug qhib tawm ntawm daim foob, qhia meej txog txoj kev sib txuas lus ntawm Leej Txiv rau Nws pawg ntseeg. Thawj yam uas Leej Txiv xaiv los qhia meej rau Nws pawg ntseeg yog txheej txheem kev sim peb theem ntawm peb tug tim tswv. Vajtswv Txojlus yaj saub tau piav qhia tus txheej txheem ntawd nrog kev ceev faj heev los ntawm ntau txoj kab yaj saub, thiab kuj los ntawm keeb kwm ntawm cov Millerites. Cov tseeb no yog ib qho tseem ceeb uas nyob hauv cov manna zais cia uas nyob hauv txhais tes ntawm tus tim tswv, thaum nws nqes los rau lub Cuaj Hlis 11, 2001.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Nws tsis muaj peev xwm koom tes, thiab yog li ntawd dhau qhov kev sim zaum ob, yog koj tseem tsis tau dhau qhov kev sim thawj zaug. Qhov tseeb no tau raug sawv cev meej meej hauv keeb kwm ntawm Khetos thiab cov Millerites. Daniyee tshooj ob yog qhov kev sim zaum ob, uas raws li Muam White hais tias, “peb txoj hmoo nyob mus ib txhis yuav raug txiav txim.” Nws tseem hais ntxiv tias nws yog qhov kev sim uas peb yuav tsum “dhau, ua ntej peb raug muab cim.” Qhov kev sim ntawd tam sim no twb yuav luag xaus lawm.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Daniyees tshooj ob hais txog txoj kev sim ntawm tus duab ntawm tsiaj nyaum, thiab yog ib yam uas phim heev uas tshooj ntawd hais txog ib tug mlom loj, thiab tias tsuas yog vim Daniyees twb dhau txoj kev sim ntawm kev noj haus, thiab tau txais koob hmoov muaj “kaum npaug” ntau dua hauv “kev to taub” thiab “kev txawj ntse” xwb, nws thiaj muaj peev xwm pom tau txoj kev sim ntawd. Ib yam li nrog lo lus ceeb toom txog txoj kev sim ntawd hauv Ellen White cov ntawv, txoj kev sim ntawm tus duab hauv Daniyees tshooj ob yog ib txoj kev sim uas sawv cev rau tej qhov tshwm sim ntawm txoj sia los sis txoj kev tuag.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Vim li no vaj ntxwv thiaj chim thiab npau taws heev, thiab txib kom tua tag nrho cov neeg txawj ntse hauv Npanpiloo. Ces txoj cai ntawd thiaj raug tshaj tawm kom muab cov neeg txawj ntse tua pov tseg; thiab lawv nrhiav Daniyees thiab nws cov phoojywg kom muab tua thiab. Daniel 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Tseem tshuav ob peb yam teeb meem cev Vajtswv lus yaj saub ntxiv hauv Daniyee tshooj ib uas peb yuav tsum hais txog, thiab peb yuav txuas ntxiv nrog cov teeb meem ntawd hauv tsab xov xwm tom ntej.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Kuv pom ib pab neeg sawv ruaj khov thiab muaj kev tiv thaiv zoo, tsis pub ib qho kev txhawb zog rau cov uas xav ua kom txoj kev ntseeg uas twb raug tsa ruaj hauv lub cev ntawd co. Vajtswv ntsia ntsoov lawv nrog kev pom zoo. Kuv raug qhia peb theem—txoj xov ntawm tus tim tswv thawj, tus tim tswv thib ob, thiab tus tim tswv thib peb. Tus tim tswv uas nrog kuv hais tias, ‘Kev txom nyem rau tus uas yuav txav ib thooj lossis qoj ib rab koob ntawm tej xov no. Kev to taub tseeb txog tej xov no yog yam tseem ceeb rau txoj sia. Txoj hmoo ntawm tej ntsuj plig dai ntawm txoj kev uas lawv txais tej xov no.’ Kuv rov raug coj nqes los hla tej xov no dua, thiab pom tias haiv neeg ntawm Vajtswv tau them nqi kim npaum li cas thiaj tau lawv qhov kev paub ntawd. Qhov ntawd tau raug txais los dhau ntawm kev txom nyem ntau thiab kev sib ntaus hnyav. Vajtswv tau coj lawv mus ib ruam dhau ib ruam, mus txog thaum Nws muab lawv tso saum ib lub hauv paus ruaj khov, tsis txav tsis co. Kuv pom ib txhia neeg los ze rau lub hauv paus ntawd thiab tshuaj xyuas lub hauv paus. Muaj ib txhia zoo siab hlo tam sid nqes kauj ruam rau saum nws. Lwm tus pib nrhiav qhov txhaum ntawm lub hauv paus. Lawv xav kom muaj kev kho kom zoo dua, ces lub hauv paus yuav zoo txhij dua, thiab haiv neeg yuav zoo siab dua ntau. Muaj ib txhia nqis saum lub hauv paus mus xyuas nws thiab tshaj tawm tias nws raug teeb yuam kev. Tiamsis kuv pom tias yuav luag txhua tus sawv ruaj saum lub hauv paus thiab ntuas cov uas twb nqis lawm kom tso lawv tej lus tsis txaus siab tseg; rau qhov Vajtswv yog Tus Kws Tsim Tsev loj, thiab lawv tab tom tawm tsam Nws. Lawv rov hais txog txoj haujlwm txaus ntshai uas Vajtswv tau ua, uas tau coj lawv los txog rau lub hauv paus ruaj khov ntawd, thiab lawv koom siab tsa muag ntsia saum ntuj ceeb tsheej thiab nrog suab nrov qhuas Vajtswv. Qhov no kov tau ib txhia ntawm cov uas tau yws yws thiab tau tawm hauv lub hauv paus lawm, thiab lawv nrog lub ntsej muag txo hwj chim rov qab nqes kauj ruam rau saum nws dua.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kuv raug coj kom tig rov qab mus saib txog txoj kev tshaj tawm ntawm Khetos thawj zaug kev los. Yauhas raug txib los hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom npaj txoj kev rau Yexus. Cov uas tsis lees txais Yauhas zaj lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia. Lawv txoj kev tawm tsam rau txoj xov uas tau qhia ua ntej txog Nws txoj kev los tau muab lawv tso rau hauv qhov chaw uas lawv tsis tuaj yeem txais tau yooj yim txawm yog cov pov thawj muaj zog tshaj plaws tias Nws yog tus Mexiyas. Xatas tau coj cov uas tsis lees txais Yauhas txoj xov kom mus deb dua ntxiv, mus txog qhov tsis lees txais thiab muab Khetos ntsia saum ntoo khaublig. Los ntawm kev ua li ntawd lawv tau muab lawv tus kheej tso rau qhov chaw uas lawv tsis tuaj yeem txais tau txoj koob hmoov hauv hnub Peetekos, uas yuav tau qhia lawv txoj kev nkag mus rau hauv lub tuam tsev ceeb tsheej. Kev [txhee] ntawm daim ntaub thaiv hauv lub tuam tsev tau qhia tias cov neeg Yudais tej kev txi thiab tej kab ke yuav tsis raug txais lawm ntxiv. Twb muaj Kev Txi loj raug muab fij lawm thiab raug txais lawm, thiab tus Vaj Ntsuj Plig Dawb Huv uas nqes los rau hnub Peetekos tau coj cov thwjtim tej siab ntsws tawm ntawm lub tuam tsev hauv ntiajteb no mus rau lub tuam tsev ceeb tsheej, qhov chaw uas Yexus tau nkag mus los ntawm Nws tus kheej cov ntshav, kom nchuav rau saum Nws cov thwjtim tej txiaj ntsig ntawm Nws txoj kev theej txhoj. Tiamsis cov neeg Yudais raug tso tseg hauv txoj kev tsaus ntuj tag nrho. Lawv poob tag nrho txoj kev kaj uas lawv yuav tau muaj txog txoj kev cawm dim, thiab lawv tseem tso siab rau lawv tej kev txi thiab tej khoom fij uas tsis muaj nqis lawm. Lub tuam tsev ceeb tsheej twb los hloov lub tuam tsev hauv ntiajteb lawm, los lawv tsis paub dabtsi txog qhov kev hloov ntawd. Vim li ntawd lawv thiaj tsis tuaj yeem tau txais txiaj ntsig los ntawm Khetos txoj haujlwm ua tus neeg nruab nrab hauv chav dawb huv.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Coob leej coob ntshai kawg nkaus thaum lawv ntsia txog txoj kev uas cov Yudais taug hauv kev tsis lees txais thiab muab Khetos ntsia saum ntoo khaub lig; thiab thaum lawv nyeem txog zaj keeb kwm ntawm qhov kev tsim txom txaj muag uas Nws raug, lawv xav tias lawv hlub Nws, thiab yuav tsis tau tsis lees Nws ib yam li Petus tau ua, lossis muab Nws ntsia saum ntoo khaub lig ib yam li cov Yudais tau ua. Tiamsis Vajtswv, tus uas nyeem tau txhua tus neeg lub siab, tau coj txoj kev hlub rau Yexus uas lawv tau hais tias lawv muaj ntawd los rau qhov chaw sim. Tag nrho saum ntuj tau saib nrog kev txaus siab tob tshaj plaws txog qhov uas tibneeg txais thawj tug tim tswv txoj xov li cas. Tiamsis coob tus uas lees tias lawv hlub Yexus, thiab uas los kua muag thaum lawv nyeem txog zaj xwm ntawm tus ntoo khaub lig, ho thuam txoj moo zoo ntawm Nws txoj kev yuav los. Dua li ntawm kev txais txoj xov ntawd nrog kev xyiv fab, lawv tshaj tawm tias nws yog kev dag ntxias. Lawv ntxub cov uas hlub Nws txoj kev tshwm sim los thiab ntiab lawv tawm hauv cov pawg ntseeg. Cov uas tsis lees thawj txoj xov tsis muaj peev xwm tau txiaj ntsig los ntawm txoj xov thib ob; thiab lawv kuj tsis tau txiaj ntsig los ntawm lub suab quaj thaum ib tag hmo, uas yuav npaj lawv kom lawv thiaj tau nrog Yexus nkag mus los ntawm txoj kev ntseeg rau hauv qhov chaw Dawb Huv Tshaj Plaws ntawm lub tuam tsev Dawb Huv saum ntuj ceeb tsheej. Thiab vim lawv tsis lees ob txoj xov ua ntej ntawd, lawv thiaj ua rau lawv txoj kev nkag siab tsaus ntuj nti heev ua luaj, mus txog qhov lawv tsis pom ib qho kaj nyob hauv peb tug tim tswv txoj xov, uas qhia txoj kev mus rau hauv qhov chaw Dawb Huv Tshaj Plaws. Kuv pom tias ib yam li cov Yudais tau muab Yexus ntsia saum ntoo khaub lig, cov pawg ntseeg uas tsuas muaj npe xwb kuj tau muab cov xov no ntsia saum ntoo khaub lig thiab, yog li ntawd lawv tsis muaj kev paub txog txoj kev mus rau hauv qhov chaw Dawb Huv Tshaj Plaws, thiab lawv tsis muaj peev xwm tau txiaj ntsig los ntawm Yexus txoj kev thov tam lawv nyob ntawd. Ib yam li cov Yudais, uas tau xyeem lawv tej kev txi uas tsis muaj nqis, lawv kuj tsa lawv tej lus thov uas tsis muaj nqis mus rau chav uas Yexus tau tawm lawm; thiab Xatas, zoo siab rau txoj kev dag ntxias ntawd, hnav tus cwj pwm kev ntseeg, thiab coj cov uas hu lawv tus kheej tias yog Khetos cov ntseeg no lub siab mus rau nws tus kheej, ua haujlwm nrog nws lub hwj chim, nws tej cim, thiab tej txuj ci dag cuav, kom khi lawv ruaj khov rau hauv nws lub cuab.” Early Writings, 258–261.