The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Lo lus nug uas peb yuav nrhiav kev daws hauv zaj kawm no yog tias thawj zaug uas cov tebchaws ntawm kev faj lem hauv Phau Vajlugkub raug hais txog hauv Daniyees tshooj ob ntawd, nws sib haum li cas nrog zaum kawg uas cov tebchaws ntawm kev faj lem hauv Phau Tshwm Sim tshooj kaum xya raug hais txog. Kuv npaj siab yuav tsa ib co lus nug txog yam uas tiag tiag raug txheeb xyuas nyob hauv Nebukhanexas tus pej thuam thiab hais txog txoj hauj lwm ntawm cov thawj coj thaum ub, tias lawv keeb kwm sawv cev rau lub sijhawm uas lub pob zeb yuav ntaus rau ob txhais taw ntawm tus pej thuam.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Muam White qhia meej tias peb twb mus txog lub sijhawm uas “Vajtswv tes haujlwm dawb huv raug sawv cev los ntawm tus mlom ob txhais taw uas hlau raug xyaw nrog av nplaum mos,” uas nws tseem piav ntxiv tias yog “kev sib xyaw ntawm kev tswj hwm kev ntseeg thiab kev tswj hwm lub xeev.”
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Peb twb los txog rau ib lub sij hawm uas Vajtswv txoj hauj lwm dawb huv raug sawv cev los ntawm tej taw ntawm tus mlom, uas nyob hauv ntawd muaj hlau tov nrog av nplaum lo nkos. Vajtswv muaj ib haiv neeg, ib haiv neeg uas raug xaiv, uas lawv txoj kev txawj pom yuav tsum raug dawb huv, thiab lawv yuav tsum tsis txhob ua tsis huv los ntawm kev tsa ntoo, quav nyab, thiab quav nplej saum lub hauv paus. Txhua tus ntsuj plig uas ncaj ncees rau Vajtswv tej lus txib yuav pom tias yam qhia tshwj xeeb ntawm peb txoj kev ntseeg yog Hnub Xanpataus hnub xya. Yog tsoom fwv hwm Hnub Xanpataus raws li Vajtswv tau txib, nws yuav sawv ruaj hauv Vajtswv lub hwj chim thiab hauv kev tiv thaiv txoj kev ntseeg uas ib zaug tau muab cob rau cov neeg dawb huv lawm. Tiamsis cov thawj coj hauv xeev yuav txhawb tus xanpataus cuav, thiab lawv yuav muab lawv txoj kev ntseeg sib tov nrog kev coj raws tus me nyuam ntawm papacy no, tsa nws siab dua Hnub Xanpataus uas tus Tswv tau ua kom dawb huv thiab tau foom koob hmoov rau, cais tseg rau neeg kom coj nws ua hnub dawb huv, ua ib lub cim nruab nrab ntawm Nws thiab Nws haiv neeg mus txog ib txhiab tiam. Kev sib tov ntawm kev txawj siv pawg ntseeg thiab kev txawj siv lub xeev raug sawv cev los ntawm hlau thiab av nplaum. Qhov kev sib koom no tab tom ua kom tag nrho lub hwj chim ntawm cov pawg ntseeg qaug zog. Qhov no, uas muab lub hwj chim ntawm lub xeev los qhwv rau pawg ntseeg, yuav coj tau tej txiaj ntsig phem los. Tibneeg twb yuav luag dhau qhov chaw uas Vajtswv txoj kev ua siab ntev tiv taus lawm. Lawv tau muab lawv lub zog tso rau hauv kev nom kev tswv, thiab tau koom tes nrog papacy. Tiamsis lub sij hawm yuav los uas Vajtswv yuav rau txim rau cov uas tau rhuav Nws txoj kevcai pov tseg, thiab lawv txoj hauj lwm phem yuav rov poob los rau saum lawv tus kheej.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Lub sij hawm uas peb tau los txog no, thaum Vajtswv txoj hauj lwm dawb huv tab tom raug tov nrog kev tswj hwm kev ntseeg thiab kev tswj hwm lub xeev, yog ib qho piav txog ib ntu sijhawm uas tab tom nce zuj zus mus. Nws hais tias qhov kev tov ntawd “is weakening all the power of the churches,” thiab nws “will bring evil results,” thiab tias “the time will come when God will punish those who have made void His law.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Kev sib xyaw ua ke ntawm pawg ntseeg thiab tsoom fwv uas ua rau lub hwj chim ntawm cov pawg ntseeg qaug zog yog ib qho kev piav txog pawg ntseeg ntawm Pergamos, qhov chaw uas kev sib txuas ua ke ntawm kev txawj tswj pawg ntseeg thiab kev txawj tswj lub xeev sawv cev rau txoj kev poob cev qhev uas los ua ntej qhov kev tshwm sim tawm los ntawm tus neeg txhaum. Pergamos thiab tus vaj ntxwv kav uas ua cim rau txoj kev sib haum xeeb ntawm Kev Ntseeg Khetos thiab kev pe mlom tshwm sim hauv lub nceeg vaj thib plaub ntawm Daniyee ob. Txoj kev sib haum xeeb ntawd raug sawv cev hauv Daniyee ob los ntawm kev siv lo lus “av nplaum.”
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Koj, vajntxwv, koj tau pom, thiab saib seb muaj ib tug mlom loj heev. Tus mlom loj no, uas nws txoj kev ci ntsa iab zoo kawg nkaus, sawv ntawm koj xub ntiag; thiab nws daim duab ntawd txaus ntshai heev. Tus mlom no lub taub hau yog kub ntshiab, nws lub hauv siab thiab ob txhais npab yog nyiaj, nws plab thiab ob ceg qab yog tooj dag, Nws ob txhais ceg yog hlau, nws ob txhais taw ib feem yog hlau thiab ib feem yog av nplaum. Koj ntsia mus txog thaum muaj ib lub pob zeb raug txiav tawm los tsis yog los ntawm tes, uas ntaus tus mlom ntawd rau ntawm nws ob txhais taw uas yog hlau thiab av nplaum, thiab tsoo lawv ua tej thooj me me. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Thaum Daniyee qhov kev txhais lus tseem txuas ntxiv lawm, nws tsis yog “av nplaum” lawm, tiam sis nws tau dhau los ua av qias lossis “av nplaum nkos.”
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Thiab vim li ntawd uas koj tau pom ob txhais ko taw thiab cov ntiv taw, ib feem yog av nplaum uas tus kws puab lauj kaub siv, thiab ib feem yog hlau, lub nceeg vaj ntawd yuav raug faib ua ntau feem; tiamsis hauv nws tseem yuav muaj ib feem ntawm lub zog ntawm cov hlau, raws li koj tau pom cov hlau tov nrog av nplaum mos. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.
Av nplaum huv uas yog tus Kws Puab Lauj Kaub av nplaum hloov ua av nplaum nkos. Vajtswv yog tus Kws Puab Lauj Kaub uas yog Leej Twg Saum Ntuj Ceeb Tsheej, thiab Nws tes haujlwm yeej tsis yog av nplaum nkos.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Tiamsis nim no, Au tus Tswv, koj yog peb Leej Txiv; peb yog cov av nplaum, hos koj yog peb tus kws puab lauj kaub; thiab peb txhua tus yog tes haujlwm ntawm koj txhais tes. Yaxayas 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.
Hauv keeb kwm ntawm Loos uas pe hawm dab mlom, pawg ntseeg Xamwina yog av nplaum huv. Hauv keeb kwm ntawm Pegamaus, uas yog lub nceeg vaj thib plaub hauv Daniyees ob, av nplaum hloov mus ua av nplaum nplaum qias. Yam uas xub hais tseg hauv nqe ntawd tsuas yog “av nplaum”, thiab tom qab ntawd “av nplaum ntawm tus kws puab lauj kaub”, hloov mus ua “av nplaum nplaum qias”, raws li kev txhais lus ntawd txuas mus. Pegamaus yog qhov chaw uas qhov kev hloov ntawd tau ua tiav kom npaj txoj kev rau Tiyatila, los yog Loos ntawm lub hwj chim vajlugkub papas. Qhov kev hloov ntawm “av nplaum” mus ua “av nplaum nplaum qias” yog txoj kev thim ntawm txoj kev ntseeg uas npaj txoj kev rau Tiyatila, yam uas Povlauj txheeb qhia tias yog “kev thim ua ntej” hauv 2 Thexalaunikes.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Cov Millerites tsis pom dhau mus tshaj lub nceeg vaj plaub ntawm Loos thiab lawv cia siab tias Kev Rov Los Zaum Ob ntawm Khetos yuav yog qhov xwm txheej yaj saub tom ntej, rau qhov lub pob zeb uas ntaus tus mlom ko taw sawv cev rau Kev Rov Los Zaum Ob. Tiamsis puas yog Khetos tsa ib lub nceeg vaj rau xyoo 1798? Nws yeej tau los rau hauv Chaw Dawb Huv Tshaj Plaws hnub tim 22 lub Kaum Hli, 1844, kom txais ib lub nceeg vaj, tabsis puas yog lub nceeg vaj ntawd raug tsa tsa rau lub sijhawm ntawd?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Lo lus teb rau thawj lo lus nug ntawm ob lo lus nug ntawd yog tias Khetos tsis tau tsa Nws lub nceeg vaj uas nyob mus ib txhis rau xyoo 1798. Lo lus nug thib ob tias puas yog lossis tsis yog Khetos tau tsa Nws lub nceeg vaj uas nyob mus ib txhis rau lub Kaum Hli 22, 1844, lo lus teb kuj yog tsis yog.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
Puas muaj ib lub nceeg vaj raug tsa sawv nyob rau lub sijhawm ntawm Loos pej kum? Kuv nug li no vim cov pioneers to taub hais tias lub nceeg vaj thib plaub yog ob qho tib si Loos pej kum thiab Loos papal, uas qhia 1798 tias yog qhov xaus ntawm lub nceeg vaj thib plaub thaum Khetos yuav tsa ib lub nceeg vaj nyob mus ib txhis. Tiamsis phau Ntawv Qhia Tshwm qhia txog plaub lub nceeg vaj uas los tom qab Loos pej kum.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Yog hais tias lub nceeg vaj plaub uas yog hlau nyob hauv Daniyee ob tsuas yog sawv cev rau Loos teev dab qhuas, qhov uas txoj kev sib haum xeeb ntawm Constantine raug sawv cev los ntawm cov av nplaum uas hloov ua av nplaum nplaus nplaum, puas yog Tswv Yexus tau tsa ib lub nceeg vaj hauv zaj keeb kwm ntawd? Lo lus teb yog yog lawm. Ntawm tus ntoo khaub lig, uas yog zaj keeb kwm ntawm Pergamos, tsis yog Thyatira, Tswv Yexus tau tsa Nws lub nceeg vaj ntawm “txoj kev tshav ntuj.” Muaj ib lub nceeg vaj uas nyob mus ib txhis raug tsa los ntawm tus ntoo khaub lig, thiab lub zwm txwv ntawm lub nceeg vaj ntawd yog ib yam piv txwv txog ib lub zwm txwv uas yuav raug tsa nyob rau lub sij hawm nag tom qab. Lub zwm txwv ntawm nag tom qab ntawd sawv cev rau Nws lub nceeg vaj ntawm “yeeb koob.”
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Txoj xov uas cov thwjtim tau tshaj tawm ntawd hauv tus Tswv lub npe yog raug tseeb nyob hauv txhua yam, thiab tej xwm txheej uas nws taw qhia mus rau ntawd kuj twb tab tom muaj tshwm sim lawm thaum ntawd. ‘Lub sij hawm twb tiav lawm, Vajtswv lub nceeg vaj twb los ze lawm,’ yog lawv txoj xov. Thaum ‘lub sij hawm’ ntawd xaus—rau caum cuaj lub limtiam hauv Daniel 9, uas yuav kav mus txog rau tus Mexiyas, ‘Tus Pleev Roj’—Khetos tau txais kev pleev roj los ntawm tus Ntsuj Plig tom qab Nws tau ua kevcai raus dej los ntawm Yauhas hauv tus dej Yaladee. Thiab ‘Vajtswv lub nceeg vaj’ uas lawv tau tshaj tawm tias twb los ze lawm ntawd raug tsa los ntawm Khetos txoj kev tuag. Lub nceeg vaj no tsis yog, raws li lawv tau raug qhia kom ntseeg, ib lub tebchaws kav ntiajteb. Thiab nws kuj tsis yog lub nceeg vaj yav tom ntej, uas tsis txawj tuag, uas yuav raug tsa thaum ‘lub nceeg vaj thiab hwjchim kav, thiab lub meej mom loj ntawm lub nceeg vaj nyob hauv qab tag nrho lub ntuj, yuav raug muab rau haiv neeg ntawm cov neeg dawb huv ntawm Tus Siab Tshaj Plaws;’ lub nceeg vaj uas nyob mus ib txhis ntawd, uas ‘txhua txoj kev kav yuav ua haujlwm rau Nws thiab mloog lus rau Nws.’ Daniel 7:27. Raws li siv nyob hauv Phau Vajlugkub, lo lus hais tias ‘Vajtswv lub nceeg vaj’ raug siv los qhia ob qho tib si txog lub nceeg vaj ntawm txoj kev tshav ntuj thiab lub nceeg vaj ntawm lub yeeb koob. Lub nceeg vaj ntawm txoj kev tshav ntuj raug coj los pom los ntawm Povlauj hauv Tsab Ntawv rau cov Henplais. Tom qab nws tau taw qhia rau Khetos, tus neeg pab thov uas muaj kev khuvleej, tus uas ‘rhiab siab rau peb tej kev qaug zog,’ tus timthawj hais tias: ‘Yog li ntawd cia peb los cuag lub zwm txwv ntawm txoj kev tshav ntuj nrog siab tawv, kom peb yuav tau kev hlub tshua, thiab nrhiav tau txoj kev tshav ntuj.’ Hebrews 4:15, 16. Lub zwm txwv ntawm txoj kev tshav ntuj sawv cev rau lub nceeg vaj ntawm txoj kev tshav ntuj; rau qhov kev muaj ib lub zwm txwv qhia tias muaj ib lub nceeg vaj. Hauv ntau zaj lus pivtxwv uas Nws hais, Khetos siv lo lus hais tias ‘lub nceeg vaj saum ntuj’ los qhia txog txoj haujlwm ntawm txoj kev tshav ntuj saum ntuj los rau hauv neeg lub siab.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Yog li ntawd lub zwm txwv ntawm lub yeeb koob sawv cev rau lub nceeg vaj ntawm lub yeeb koob; thiab lub nceeg vaj no raug hais tseg hauv tus Cawm Seej cov lus no: ‘Thaum Neeg Leej Tub los hauv Nws lub yeeb koob, thiab tag nrho cov tim tswv dawb huv nrog Nws los, ces Nws yuav zaum saum lub zwm txwv ntawm Nws lub yeeb koob: thiab txhua haiv neeg yuav raug sau tuaj sib txoos rau ntawm Nws xub ntiag.’ Matthew 25:31, 32. Lub nceeg vaj no tseem yog yam uas yuav muaj los tom ntej. Nws yuav tsis raug tsa los kom muaj mus txog rau thaum Khetos rov qab los zaum ob.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.
“Lub nceeg vaj ntawm txoj kev tshav ntuj raug tsim tsa tam sim ntawd tom qab tibneeg poob rau kev txhaum, thaum muaj ib txoj kev npaj raug tsa los cawm dim haiv neeg uas muaj txim txhaum. Thaum ntawd nws twb muaj nyob hauv Vajtswv lub hom phiaj thiab los ntawm Nws lo lus cog tseg lawm; thiab los ntawm txoj kev ntseeg, tibneeg thiaj yuav dhau los ua nws cov pejxeem. Txawm li ntawd los, nws tseem tsis tau raug tsim tsa tiag tiag mus txog thaum Khetos tuag. Txawm yog tom qab pib ua Nws tes haujlwm hauv ntiajteb no lawm, tus Cawmseej, uas nkees vim tibneeg txoj kev tawv ncauj thiab txoj kev tsis paub txiaj ntsig, kuj tseem yuav tau thim rov qab ntawm txoj kev txi saum Kalauj. Hauv Khexemanes, lub khob ntawm txoj kev txom nyem tshee hnyo hauv Nws txhais tes. Txawm thaum ntawd los, Nws yeej yuav tau so cov ntshav hws ntawm Nws pliaj thiab cia haiv neeg uas muaj txim txhaum ntawd mus piam sij hauv lawv tej kev phem kev qias. Yog Nws tau ua li ntawd, ces yuav tsis muaj kev txhiv dim rau cov tibneeg uas poob rau kev txhaum lawm. Tiamsis thaum tus Cawmseej tso Nws txojsia tseg, thiab nrog Nws lub pa kawg qw nrov tias, ‘Tiav lawm,’ ces txoj kev ua tiav ntawm txoj kev npaj cawm dim thiaj raug lees paub ruaj khov. Lo lus cog tseg txog txoj kev cawm seej uas tau muab rau nkawd txhaum hauv Edees raug pom zoo ruaj khov lawm. Lub nceeg vaj ntawm txoj kev tshav ntuj, uas yav tas los twb muaj los ntawm Vajtswv lo lus cog tseg, thaum ntawd thiaj raug tsim tsa.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Khetos yeej tau tsa ib lub nceeg vaj uas nyob mus ib txhis nyob rau hauv keeb kwm yaj saub ntawm Loos pagas, tsis yog thaum kawg ntawm Loos papas. Nws kuj tsa Nws lub nceeg vaj ntawm hwjchim ci ntsa iab thaum Nws Rov Los Zaum Ob, uas muaj nrog keeb kwm ntawm nag tom qab, thaum plaub cua ntawm Islam raug tso tawm.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Nag xob tom qab tab tom poob los rau saum cov uas dawb huv—tag nrho cov ntawd yuav tau txais nws ib yam li yav tas los.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Thaum plaub tug timtswv tso tes lawm, Khetos yuav tsa Nws lub nceeg vaj. Tsis muaj leejtwg yuav txais tau nag tom qab tsuas yog cov uas tab tom ua txhua yam uas lawv ua tau. Khetos yuav pab peb. Txhua tus yeej muaj peevxwm kov yeej tau los ntawm Vajtswv txoj kev tshav ntuj, los ntawm Yexus cov ntshav. Tag nrho ntuj ceeb tsheej muaj kev txaus siab rau txoj hauj lwm no. Cov timtswv kuj muaj kev txaus siab.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Thaum plaub cua raug tso tawm lawm, Khetos tsa Nws lub nceeg vaj los. Ob qho tib si, nag lig thiab kev tso tawm ntawm plaub cua, sawv cev rau tej xwm txheej uas maj mam nce zuj zus, thiab tsis yog ib lub sijhawm taw tes twg li. Plaub cua sawv cev rau Islam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Cov timtswv tab tom tuav plaub cua, uas sawv cev raws li ib tug nees npau taws nrhiav kev plam dim thiab nphau mus hla thoob plaws saum npoo av tag nrho, nqa kev puas tsuaj thiab kev tuag tseg rau hauv nws txoj kev.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Peb puas yuav tseem tsaug zog nyob rau ntawm ntug kawg nkaus ntawm lub ntiajteb uas nyob mus ib txhis? Peb puas yuav ua neeg qeeb qaug, txias, thiab tuag lawm? Au, thov kom peb muaj nyob hauv peb tej pawg ntseeg tus Ntsuj Plig thiab txoj pa ntawm Vajtswv tshuab rau hauv Nws haiv neeg, kom lawv sawv tau ntawm lawv ko taw thiab muaj sia nyob. Peb yuav tsum pom tias txoj kev yog nqaim, thiab lub rooj vag kuj nqaim thiab. Tiamsis thaum peb hla dhau lub rooj vag nqaim ntawd lawm, nws qhov dav yog tsis muaj ciam teb li.” Manuscript Releases, volume 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Cov timtswv tab tom tuav tus nees npau taws ntawm Islam uas nrhiav kev yuav tawg dim, nqa kev tuag thiab kev puas tsuaj taug nws txoj kev, nyob rau lub sijhawm uas Vajtswv tus Ntsuj Plig raug tshuab los rau saum Vajtswv haiv neeg. Ces lawv sawv ntsug rau saum lawv txhais ko taw thiab muaj sia nyob. Ua ntej tus Ntsuj Plig raug tshuab los rau saum lawv, Vajtswv haiv neeg twb tuag lawm, rau qhov tus pa ntawm tus Ntsuj Plig ua rau lawv sawv thiab muaj sia nyob. Thaum Sister White hais tias tam sim no peb twb los txog rau ib lub sijhawm uas cov taw ntawm tus mlom uas sib xyaw nrog hlau thiab av nplaum nkos sawv cev rau kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, txoj kev nchuav los ntawm nag tom qab tseem yog ib yam nyob rau yav tom ntej.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Los nag thaum kawg yuav los poob saum Vajtswv haiv neeg. Ib tug timtswv muaj hwjchim loj yuav nqes saum ntuj los, thiab tag nrho lub ntiajteb yuav ci nrig vim nws lub yeeb koob.” Review and Herald, April 21, 1891.
There are two voices in Revelation eighteen.
Muaj ob lub suab nyob hauv Tshwm Sim kaum yim.
“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.” Selected Messages, book 2, 118.
“Thaum Yexus pib Nws txoj hauj lwm qhuab qhia rau pej xeem, Nws tau ntxuav lub Tuam Tsev kom dawb huv ntawm nws txoj kev ua qias tsis hwm yam dawb ceev. Nyob rau hauv tej haujlwm kawg ntawm Nws txoj hauj lwm qhuab qhia yog kev ntxuav lub Tuam Tsev zaum ob. Yog li ntawd, hauv txoj hauj lwm kawg rau kev ceeb toom lub ntiaj teb, muaj ob lo lus hu tshwj xeeb uas raug muab rau cov koom txoos.” Selected Messages, phau 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Lub suab thawj yog ib lub suab hu kom tsa Vajtswv haiv neeg sawv, lub suab thib ob yog lub suab hu kom tsa Vajtswv lwm cov me nyuam uas tseem nyob hauv Npanpiloos.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Muaj ib lub ntiajteb pw hauv kev phem, hauv kev dag ntxias, thiab hauv kev yuam kev, nyob hauv tus duab ntxoov ntxoo ntawm txoj kev tuag,—tsaug zog, tsaug zog. Leejtwg thiaj tab tom hnov kev mob nkeeg ntawm tus ntsujplig kom tsa lawv sawv? Lub suab twg thiaj cuag tau lawv? Kuv lub siab raug coj mus rau yav tom ntej thaum yuav muaj lub suab ceeb toom hais tias, ‘Saib seb, tus Nraug Vauv los lawm; nej cia li tawm mus ntsib Nws.’ Tiamsis qee leej yuav tau qeeb dhau lawm hauv kev nrhiav roj los ntxiv rau lawv tej teeb, thiab thaum lig dhau lawm lawv yuav pom tias tus cwjpwm, uas roj sawv cev rau nws, tsis muaj cuab kav muab hloov los ntawm ib tug mus rau lwm tus.” Bible Echo, May 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Hauv hauv nqe lus ntawd twb nug ob lo lus nug lawm. Leejtwg thiaj raug kev txom nyem ntawm tus ntsuj plig los tsa lawv kom tsim dheev? Lub suab twg thiaj ncav cuag tau lawv?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
“Lub suab” uas tsa lub ntiajteb sawv yog lub suab thib ob hauv Tshwm Sim kaum yim uas hu Vajtswv pab yaj lwm cov tawm hauv Npanpiloo. Ob pab Vajtswv haiv neeg thiab lub ntiajteb puavleej yuav tsum raug tsa kom sawv los ntawm Txoj Kev Quaj Thaum Ib Tag Hmo, uas tsuas yog ib lub cim ntxiv ntawm nag tom qab xwb.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Cov neeg Miller puas yog lawm thaum lawv txheeb xyuas tias nyob rau hauv lub sijhawm ntawm lub nceeg vaj plaub, Khetos yuav tsa ib lub nceeg vaj nyob mus ib txhis? Yog lawm.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
Nws tau tsa Nws lub nceeg vaj ntawm “txoj kev tshav ntuj” rau saum tus ntoo khaub lig, uas yog nyob rau hauv keeb kwm ntawm lub nceeg vaj thib plaub hauv Vajlugkub tej lus faj lem. Lub nceeg vaj ntawd yog Loos uas pe hawm dab. Hauv Daniyee ob, puas muaj kev poob qab txoj kev ntseeg uas ua ntej pawg ntseeg Thyatira raug sawv cev? Muaj, rau qhov av nplaum uas sawv cev rau Vajtswv haiv neeg tau hloov ntawm av nplaum mus ua av nplaum lo nkos. Yog li ntawd Thyatira nyob qhov twg hauv tus mlom? Los yog nws puas nyob hauv tus mlom kiag li? Nws raug sawv cev hauv tus mlom, thiab Nenpukhanexa ua kom qhov tseeb ntawd pom meej thaum nws mus txog qhov siab kawg ntawm nws txoj kev khav theeb thiab siab phem hauv Daniyee tshooj plaub.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Vajntxwv thiaj hais tias, Puas yog qhov no tsis yog Npanpiloo loj kawg nkaus, uas kuv tau txhim tsa ua lub tsev rau lub nceeg vaj no los ntawm txoj hlob ntawm kuv lub hwj chim, thiab rau lub meej mom ntawm kuv lub hwjchim ci ntsa iab? Daniyees 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Tam sim ua ntej Nebuchadnezzar raug txiav txim rau ob txhiab tsib puas nees nkaum hnub uas yuav nyob ib yam li tsiaj qus hauv teb, nws tau qhia nws txoj kev khav theeb los ntawm kev nug hais tias puas yog nws yog tus uas tau txhim tsa lub tebchaws uas yog Npanpiloo tus loj? Tus niam ntiav hauv Tshwmsim kaum xya muaj lo lus sau rau saum nws pliaj hais tias, “QHOV ZAIS NTXAIB, NPANPILOO TUS LOJ, TUS NIAM NTAWM COV NIAM NTIAV THIAB COV KEV QIAS NEEG NTAWM LUB NTIAJTEB.” Lub koom txoos Loos, raws li Sister White hu nws, yog Npanpiloo Tus Loj. Lub taub hau kub hauv daim duab sawv cev rau Npanpiloo tiag tiag thiab nws kuj sawv cev rau Npanpiloo sab ntsuj plig thiab, uas yog lub nceeg vaj thib tsib hauv Vajlugkub tej lus faj lem uas muaj ib qho cim tshwj xeeb tib si tias yog lub hwj chim uas tau txais ib lub qhov txhab tuag taus. Hauv Yaxayas nees nkaum peb lub hwj chim papal uas sawv cev ua Tyrus, yuav raug hnov qab rau xya caum xyoo raws li hnub nyoog ntawm ib tug vajntxwv. Npanpiloo tiag tiag uas Nebuchadnezzar sawv cev kuj tau txais ib lub qhov txhab tuag taus uas raug kho zoo thaum Nebuchadnezzar raug ntiab tawm ntawm nws lub tebchaws mus rau ob txhiab tsib puas nees nkaum hnub. Npanpiloo tus loj tiag tiag yog tus qauv qhia ua ntej txog Npanpiloo tus loj sab ntsuj plig, thiab nkawd ob leeg raug tshem lawv tej nceeg vaj ib ntus, ces tom qab ntawd thiaj raug tsa rov qab los. Tus niam ntiav hauv Tshwmsim kaum xya tsis muaj ib lub khob nyiaj hauv nws txhais tes, tsis yog ib lub khob tooj liab lossis hlau, nws muaj ib lub khob kub xwb.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.
Tus poj niam ntawd hnav tsoos xim paj yeeb tsaus thiab xim liab vog, thiab raug kho kom zoo nkauj nrog kub thiab tej pob zeb muaj nqis thiab tej hlaws, tuav ib lub khob kub hauv nws txhais tes uas puv npo tej yam qias vuab tsuab thiab tej kev qias neeg ntawm nws txoj kev deev luag poj luag txiv. Qhia Tshwm 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Kub sawv cev rau Npanpiloo tiag tiag, thiab nws kuj sawv cev rau Npanpiloo sab ntsuj plig thiab, uas yog lub nceeg vaj thib tsib hauv Vajlugkub tej lus faj lem, uas tau raug ib qhov txhab tuag taus nyob rau xyoo 1798, thaum lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem tau los tuav lub zwm txwv. Npanpiloo tiag tiag hauv daim duab ntawd tau raug ua raws los ntawm ib lub nceeg vaj nyiaj, uas muaj ob lub hwj chim, yog cov Medes thiab cov Persians, thiab lub kub ntawm Persia hauv Daniyee tshooj yim tau sawv los tom qab thiab siab dua. Dali-us tus Mede yog thawj lub kub, thiab nws tus thawj tub rog, Khaulaus, yog ib tug Persian uas thaum kawg yuav los tuav lub hwj chim tom qab Dali-us tus vaj ntxwv Median.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Xailas yog ib tug qauv ntawm Khetos uas yuav pib txoj txheej txheem ntawm kev tso Vajtswv haiv neeg dim tawm hauv txoj kev poob cev qhev. Lub tebchaws Medo-Persia sawv cev rau lub nceeg vaj thib rau hauv Vajlugkub txoj lus faj lem, uas yog Tebchaws Meskas. Tebchaws Meskas muaj ob tug kub, sawv cev rau Republicanism thiab Protestantism. Dali-us sawv cev rau tus kub Republican ntawm Tebchaws Meskas, hos Xailas sawv cev rau tus kub Protestantism. Ib yam li Xailas pib txoj txheej txheem ntawm kev tso Vajtswv haiv neeg dim kom lawv rov txhim tsa Yeluxalees thiab lub tuam tsev, Tebchaws Meskas kuj yog thaj av uas raug tsa sawv los tso cov neeg raug txhom hauv Npanpiloo sab ntsuj plig txoj kev poob cev qhev dim, kom tsa tau lub tuam tsev sab ntsuj plig, uas cov Millerite tau muab lub hauv paus tso cia. Txoj kev poob cev qhev tiag hauv Npanpiloo uas kav xya caum xyoo ntawd yog ib qho piv txwv rau txoj kev poob cev qhev hauv Npanpiloo sab ntsuj plig uas kav ib txhiab ob puas rau caum xyoo. Tebchaws Meskas yog ob sab xub pwg nyiaj hauv Nebukhanexa tus pej thuam.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Lub nceeg vaj thib peb uas yog tooj dag yog tim Nkijteb, uas sawv cev rau ib lub nceeg vaj thoob qab ntuj. Lub nceeg vaj ntawd yog Koom Haum Tebchaws Ntiajteb, uas hauv Tshwmsim 17 yog lub nceeg vaj uas xyoo 1798 tseem tsis tau los. Kaum tus vajntxwv hauv Tshwmsim 17 pom zoo muab lawv lub nceeg vaj rau lub hwjchim papacy, yog lub nceeg vaj thib yim, uas yog ntawm xya lub ntawd. Lawv ua daim ntawv cog lus no vim lawv raug Tebchaws Meskas yuam kom ua, thiab vim lub ntiajteb tab tom raug “plaub cua” ntawm Islam rhuav tshem, uas raug tso tawm thaum lub sij hawm nag tom qab, uas pib raug nchuav tawm puv npo ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Thaum txog txoj cai hnub Sunday hauv Tebchaws Meskas, Vajtswv tsa Nws lub nceeg vaj ntawm “yeeb koob” thaum Nws tsa Nws haiv neeg ua ib lub cim chij hu Vajtswv lwm cov me nyuam kom tawm hauv Npanpiloo. Yog li ntawd, lub kub ntawm Protestantism sawv los tom kawg thiab siab dua thawj lub raws li kev sib haum nrog ob lub kub ntawm Medo-Persia. Thaum Tebchaws Koomhaum Ntiajteb pom zoo muab kev tswj hwm lub ntiajteb rau papacy, plaub cua ntawm Islam raug tso tawm, thiab lub nceeg vaj thoob ntiajteb ntsib nrog kev ua tsov rog uas tau raws qab kev tuag ntawm lub kub thawj ntawm tim Kili uas raug lov thiab tsim tau plaub lub kub.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Thaum tus mlom mus txog ntawm ob txhais taw hlau (kev tswjfwm hauv xeev) thiab av nplaum mos (kev tswjfwm hauv pawg ntseeg) thiab kaum tug ntiv taw (kaum tus vajntxwv), lub pob zeb uas raug txiav tawm hauv lub roob tsis yog los ntawm tes yuav ntaus rau ob txhais taw ntawm tus mlom ntawd. Cov Millerite to taub raug raws li tus mlom hauv Daniyees, raws nraim li lawv muaj peev xwm to taub raug tau los ntawm lawv qhov chaw sawv hauv keeb kwm cev Vajtswv lus. Tiamsis Alpha thiab Omega ib txwm qhia qhov kawg los ntawm qhov pib, thiab plaub lub nceeg vaj ntawm Nebuchadnezzar tus mlom sawv cev rau plaub lub nceeg vaj tiag tiag uas yog tus qauv qhia ua ntej txog lawv cov sab ntsujplig uas phim rau thaum kawg ntawm lub ntiajteb.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Nrog cov nceeg vaj ntawm keeb kwm, Loos sawv los ua tus yim thiab yog los ntawm xya. Hauv Daniyee xya, Loos sawv los ua tus yim thiab yog los ntawm xya. Hauv Daniyee yim, Loos sawv los ua tus yim thiab yog los ntawm xya. Hauv Tshwmsim kaum xya, Loos sawv los ua tus yim thiab yog los ntawm xya. Hauv Daniyee ob, uas sawv cev rau thawj zaug uas cov nceeg vaj ntawm lus faj lem hauv Phau Vajlugkub raug hais txog, Loos sab ntsuj plig niaj hnub no sawv los ua tus yim thiab yog los ntawm xya. Daim duab piv txwv thawj (Alpha) ntawm cov nceeg vaj ntawm lus faj lem hauv Phau Vajlugkub qhia kom paub tus kawg (Omega).
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Peb twb los txog rau ib lub sijhawm uas Vajtswv txoj hauj lwm dawb huv raug sawv cev los ntawm tej ko taw ntawm tus mlom, uas nyob hauv ntawd hlau raug tov nrog av nplaum mos. Vajtswv muaj ib haiv neeg, ib haiv neeg uas raug xaiv, uas lawv txoj kev txawj txheeb yuav tsum raug dawb huv, uas yuav tsum tsis txhob ua tsis dawb huv los ntawm kev muab ntoo, quav nyab, thiab quav nplej tso saum lub hauv paus. Txhua tus ntsuj plig uas ncaj ncees rau Vajtswv tej lus txib yuav pom tias tus cim txawv tshwj xeeb ntawm peb txoj kev ntseeg yog Hnub Xanpataus hnub xya. Yog tsoom fwv yuav hwm Hnub Xanpataus raws li Vajtswv tau txib lawm, nws yuav sawv ruaj hauv Vajtswv lub zog thiab hauv kev tiv thaiv txoj kev ntseeg uas ib zaug tau muab rau cov neeg dawb huv lawm. Tiamsis cov thawj coj hauv xeev yuav txhawb nqa hnub xanpataus cuav, thiab lawv yuav muab lawv txoj kev ntseeg kev cai dab qhuas tov nrog kev coj hnub no uas yog tus me nyuam ntawm txoj kev papacy, muab nws tsa siab dua Hnub Xanpataus uas tus Tswv tau ua kom dawb huv thiab foom koob hmoov rau, cais tseg cia rau neeg kom coj ua hnub dawb huv, ua ib lub cim ntawm Nws thiab Nws haiv neeg mus txog ib txhiab tiam neeg. Kev tov ua ke ntawm kev txawj ua nom ua tswv hauv pawg ntseeg thiab kev txawj ua nom ua tswv hauv lub xeev raug sawv cev los ntawm hlau thiab av nplaum. Kev sib koom no tab tom ua kom txhua lub hwj chim ntawm tej pawg ntseeg qaug zog. Kev muab lub xeev lub hwj chim rau pawg ntseeg li no yuav coj tau tej txiaj ntsig phem los. Tibneeg yuav luag hla dhau qhov chaw uas Vajtswv tseem ua siab ntev lawm. Lawv tau muab lawv lub zog nqis peev rau hauv kev nom kev tswv, thiab tau koom tes nrog txoj kev papacy. Tiamsis lub sijhawm yuav los thaum Vajtswv yuav rau txim rau cov uas tau rhuav tshem Nws txoj cai, thiab lawv tej hauj lwm phem yuav tig rov los raug lawv tus kheej.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Tus Alpha thiab Omega tau ua kom txoj kev nkag siab pioneer uas yog qhov tseeb txog ob “new” hauv Daniel los ua tshiab.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Thiab tus uas zaum saum lub zwm txwv hais tias, Saib seb, kuv tsim txhua yam kom tshiab. Thiab Nws hais rau kuv tias, Sau cia: rau qhov tej lus no yog lus tseeb thiab ncaj ncees. Thiab Nws hais rau kuv tias, Tiav lawm. Kuv yog Alpha thiab Omega, yog qhov pib thiab yog qhov kawg. Kuv yuav pub dawb rau tus uas nqhis dej haus ntawm lub qhov dej ntawm cov dej uas pub txojsia. Tshwmsim 21:5, 6.