The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
Kab lus ntawm yav tom ntej uas txheeb qhia lub sijhawm thaum Tebchaws Meskas tsim ib tug duab rau thiab ntawm tus tsiaj nyaum tshwm sim thaum tus kub ntawm Kev Ntseeg Protestan tab tom tsim tus duab ntawm Khetos. Qhov kev tsim ntawd raug txheeb qhia meej hauv Daniyees tshooj kaum, thaum Daniyees pom txoj kev yog tus ua kom muaj, uas yog daim iav “marah,” yog yog toog pom. Daniyees sawv cev rau cov uas ntsia ntsoov Khetos, thiab hauv qhov uas lawv ua li ntawd lawv rov ci ntsa iab txog tus yam ntxwv ntawm Khetos. Ib puas plaub caug plaub txhiab leej, uas Daniyees sawv cev rau lawv hauv tshooj kaum, tsim tus duab ntawm Khetos nyob sab hauv, tsuas yog thaum lawv ntsia ntsoov Nws tus yam ntxwv xwb. Los ntawm kev ntsia ntsoov lawv thiaj raug hloov.
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
Tus duab ntawm tus tsiaj qus yog ib qho uas ua kom zoo ib yam li tus tsiaj qus, thiab kev tsim tsa tus duab ntawm tus tsiaj qus yog txoj kev sim siab loj rau Vajtswv haiv neeg, uas los ntawm ntawd lawv txoj hmoo mus ib txhis yuav raug txiav txim. Thaum cov pawg ntseeg Protestant los tuav txoj kev tswj hwm ntawm tsoom fwv Meskas, lawv yuav tau tsim tsa ib tug duab ntawm txoj kev sib koom ntawm pawg ntseeg thiab lub xeev uas qhia txog tus qauv ntawm kev tswj hwm uas hwj chim papal tau siv ua ntej raug muab tshem tawm txoj kev txhawb nqa ntawm nom tswv. Nyob rau tib lub sij hawm ntawd, tus duab ntawm Khetos yuav raug tsim nyob hauv Nws haiv neeg hnub kawg. Txawm li ntawd los, muaj ib txhia uas nrog Daniyee nyob, los lawv tsis pom zaj yog toog, rau qhov lawv tau khiav ntawm zaj yog toog ntawd. Lawv poob rau txoj kev sim siab hais txog kev tsim tsa tus duab ntawm tus tsiaj qus, vim lawv tsis kam cia tus duab ntawm Khetos raug tsim nyob hauv lawv thaum lub caij raug sim siab.
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
Lub ntsiab cai ntawm sab ntsuj plig hais txog kev xav rov qab raug ua kom tiav los ntawm kev ntsia rau hauv ib daim iav uas sawv cev rau Khetos; thiab vim tias kev pom “marah” yog ib hom kev pom uas ua rau muaj tshwm sim, daim duab ntawm Khetos hauv daim iav thiaj tsim daim duab ntawm Khetos hauv tibneeg. Ib daim iav tiag tiag rov qab qhia daim duab ntawm tus neeg uas ntsia daim iav, tiam sis kev siv ntawm lub ntsiab cai no hauv sab ntsuj plig muaj ntau yam uas cuam tshuam nrog daim iav. Cov uas tsuas yog “tus mloog lo lus xwb, tsis yog tus ua raws,” “saib nws tus kheej, thiab mus nws txoj kev, ces tam sim ntawd tsis nco qab lawm tias nws yog neeg zoo li cas.” Lawv ntsia rau daim iav thiab tsuas pom tibneeg xwb.
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
Lwm pawg uas “tsis yog tus mloog uas hnov ces rov qab hnov qab, tiam sis yog tus ua raws li txoj hauj lwm” pom Vajtswv txoj kevcai; lawv pom Khetos nyob hauv daim iav. Txoj hauj lwm ntawd yog kom to taub tias txoj ntsiab cai ntawm kev xav rov qab muaj ib qho tseeb “raws li cev nqaij daim tawv” thiab ib qho tseeb ntawm sab ntsuj plig. Daniyees yog tus piv txwv txog cov uas tau ua “txoj hauj lwm” ntawd; rau qhov nyob hauv tshooj cuaj thiab kaum nws qhia txog txoj hauj lwm uas tsim kom muaj txoj ntsiab cai ntawm sab ntsuj plig ntawm kev xav rov qab.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
Nyob rau tej hnub ntawd, kuv Daniyee tau quaj ntsuag puv peb lub lis piam. Kuv tsis tau noj mov qab ntxiag li, tsis muaj nqaij los yog cawv nkag los rau hauv kuv lub qhov ncauj li, thiab kuv tsis tau pleev roj rau kuv tus kheej ib zaug li, mus txog thaum puv peb lub lis piam nkaus. Daniyee 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
Gabriel tau muab ib feem ntawm kev txhais txog zaj yog toog pom hauv tshooj yim rau Daniyees, tiam sis Daniyees tsis tau to taub nws tag nrho.
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
Kuv, Daniyee, tau qaug zog ntais thiab mob tau ob peb hnub; tom qab ntawd kuv thiaj sawv los ua vajntxwv tej haujlwm; thiab kuv xav tsis thoob rau zaj yog toog ntawd, tiamsis tsis muaj leejtwg to taub li. Daniel 8:27.
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
Niam White qhia rau peb tias Daniyees tab tom nrhiav kom to taub txog kev txhais ntawm zaj lus hauv Daniyees tshooj yim uas Kaubreej tau coj tuaj rau Daniyees hauv tshooj cuaj.
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
“Nrog ib qho kev mob siab tshiab thiab tob dua, Miller txuas ntxiv tshuaj xyuas tej lus faj lem, muab tag nrho hmo ntuj thiab nruab hnub rau kev kawm txog yam uas tam sim no tshwm rau nws tias tseem ceeb loj kawg nkaus thiab nqus txhua yam kev xav cia rau hauv nws. Hauv tshooj yim ntawm Daniyees nws nrhiav tsis tau ib txoj kev qhia txog lub chaw pib ntawm 2300 hnub; tus tim tswv Khaabriyees, txawm yog raug txib kom ua rau Daniyees nkag siab txog lub zeem muag, los tsuas muab ib qho kev piav qhia ib feem xwb rau nws. Thaum txoj kev tsim txom txaus ntshai uas yuav los raug pawg ntseeg raug nthuav tawm rau tus yaj saub lub zeem muag, nws lub zog cev nqaij daim tawv txawm ploj zuj zus. Nws tiv tsis taus ntxiv lawm, thiab tus tim tswv thiaj tso nws tseg ib ntus. Daniyees “tsaus muag, thiab mob muaj ob peb hnub.” Nws hais tias, “Thiab kuv xav tsis thoob txog lub zeem muag ntawd, tiam sis tsis muaj leejtwg nkag siab nws.”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“Txawm li ntawd los Vajtswv twb tau txib Nws tus tubtxib lawm hais tias: ‘Cia tus no to taub zaj yog toog pom.’ Txoj haujlwm uas raug cob ntawd yuav tsum raug ua kom tiav. Vim mloog lus raws li ntawd, tom qab ib ntus tus timtswv rov qab los cuag Daniyee, hais tias: ‘Tam sim no kuv tawm los lawm kom pub kev txawj ntse thiab kev nkag siab rau koj;’ ‘yog li ntawd, cia li to taub lo lus no, thiab xav txog zaj yog toog pom.’ Daniyee 8:27, 16; 9:22, 23, 25–27. Muaj ib qho tseem ceeb hauv zaj yog toog pom ntawm tshooj 8 uas tseem tsis tau raug piav qhia, uas yog qhov hais txog lub sijhawm—lub caij nyoog ntawm 2300 hnub; yog li ntawd tus timtswv, thaum rov pib nws qhov kev piav qhia, thiaj tsom ntsoov feem ntau rau lub ntsiab ntawm lub sijhawm.” The Great Controversy, 325.
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic Word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic Word.
Hauv tshooj kaum peb raug qhia tias Daniyees muaj kev nkag siab txog “zaj yog toog” thiab “yam ntawd,” tiam sis Daniyees xav tau qhov kaj ntxiv, yog li nws tsa nws lub siab kom nrhiav tau qhov kev nkag siab ntawd thiab nws yoo mov tau nees nkaum ib hnub. Hauv qhov no nws sawv cev rau cov neeg ntawm hnub kawg uas nkag siab txog txoj kevcai ntsuj plig ntawm kev thim rov qab uas raug ua piv txwv los ntawm txoj kevcai ntuj tsim ntawm kev thim rov qab. Qhov kev nkag siab ntawd raug ua kom pom los ntawm lawv tej haujlwm, thiab lawv tej haujlwm raug Daniyees sawv cev ua qhov kev nrhiav kom tau kev nkag siab raug txog Vajtswv Txojlus cev Vajtswv lus. Qhov kev sib txawv uas pom tseeb ntawm cov uas tau khiav ntawm zaj yog toog lawm yog tias lawv tsis tau nrhiav kom tau kev nkag siab raug txog Vajtswv Txojlus cev Vajtswv lus.
The truth of God’s prophetic Word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic Word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
Qhov tseeb ntawm Vajtswv Txojlus cev Vajtswv lus uas Daniyees raug sawv cev tias tshaib plab heev xav kom to taub ntawd, yog qhov kaj ntawm hnub kawg; rau qhov Daniyees ua tus qauv piv txwv rau ib puas plaub caug plaub txhiab leej. Yog li ntawd, Daniyees tab tom sawv cev rau ib pab neeg uas tab tom nrhiav kom to taub qhov kaj ntawm Vajtswv Txojlus cev Vajtswv lus uas raug sawv cev tias yog qhov kev sim siab kawg ua ntej lub sijhawm txiav txim siab rau tibneeg xaus. Hauv qhov no, nws yog Tshwm Sim ntawm Yexus Khetos uas raug qhib lub cim nyuam qhuav ua ntej lub sijhawm txiav txim siab rau tibneeg xaus, tiam sis nws kuj yog qhov kev sim siab uas raug sawv cev tias yog kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus.
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
Kev tsim tsa tus duab ntawm tus tsiaj qus yog qhia ncaj qha txog txoj kev uas tus duab ntawm tus tsiaj qus raug txhim tsa los. Qhov tseeb ntawd tsis muaj peev xwm txiav txim kom raug tau yog tsis xub txheeb kom meej txog lub ntsiab lus tseem ceeb ntawm qhov kev sim ntawd, uas yog tus tsiaj qus. Yog tus tsiaj qus uas tsim tsa thiab qhia meej tias tus duab ntawd raug tsim li cas.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Tab sis ‘daim duab rau tus tsiaj qus’ yog dabtsi? thiab nws yuav raug tsim li cas? Daim duab ntawd yog tus tsiaj qus ob tug kub ua tus tsim, thiab nws yog ib daim duab rau tus tsiaj qus. Nws kuj raug hu ua daim duab ntawm tus tsiaj qus thiab. Yog li ntawd, kom paub tias daim duab ntawd zoo li cas thiab nws yuav raug tsim li cas, peb yuav tsum kawm txog tej yam ntxwv ntawm tus tsiaj qus nws tus kheej—uas yog txoj kev kav ntawm papacy.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Thaum pawg ntseeg thaum chiv keeb tau raug ua kom qias tuaj vim nws tau ncaim ntawm txoj kev yooj yim ntawm txoj moo zoo thiab lees txais tej kab ke thiab kev cai ntawm cov neeg txawv teb chaws pe hawm dab mlom, nws thiaj poob Vajtswv tus Ntsuj Plig thiab hwj chim; thiab kom thiaj tswj tau tej kev xav hauv siab ntawm cov neeg, nws thiaj nrhiav kev txhawb nqa ntawm lub hwj chim nom tswv. Qhov txiaj ntsig yog txoj kev kav ntawm papacy, ib pawg ntseeg uas tswj lub hwj chim ntawm lub xeev thiab siv nws los txhawb nws tej hom phiaj ntawm nws tus kheej, tshwj xeeb yog rau kev rau txim rau ‘kev ntseeg yuam kev.’ Kom Tebchaws Meskas thiaj li yuav tsim tau ib tug duab ntawm tsiaj nyaum, lub hwj chim kev ntseeg yuav tsum tswj tau tsoom fwv pej xeem kom lub hwj chim ntawm lub xeev kuj yuav raug pawg ntseeg siv los ua kom tiav nws tej hom phiaj ntawm nws tus kheej thiab.” The Great Controversy, 443.
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
Yuav kom “kawm paub tias tus duab ntawd zoo li cas thiab yuav tsum tsim li cas, peb yuav tsum kawm txog tej yam ntxwv ntawm tus tsiaj qus ntawd nws tus kheej—uas yog lub papacy.” Tus tsiaj qus ntawd yog tus uas tsa lub zeem muag ntawd uas yog qhov kev sim ntawm hnub kawg, uas yuav muaj los tam sim ua ntej lub sijhawm sim siab kaw. Daniyees tau to taub lub zeem muag thiab zaj ntawd.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Nyob rau xyoo peb ntawm Cyrus tus vajntxwv Pawxia, ib lo lus raug muab tshwm rau Daniyees, tus uas hu ua Belteshazzar; thiab lo lus ntawd yog qhov tseeb, tiamsis lub sijhawm uas tau teem tseg ntawd ntev: thiab nws nkag siab lo lus ntawd, thiab muaj kev to taub txog zaj yog toog. Daniyees 10:1.
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
Zaj yog qhov “mareh” yog toog pom ntawm ob txhiab peb puas xyoo. Lo lus “thing” yog lo lus Henplais “dabar,” uas txhais hais tias “lus.” Tib lo lus no (“dabar”) uas raug txhais ua “thing” hauv nqe ib, kuj raug txhais ua “matter” hauv tshooj cuaj nqe nees nkaum peb.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Yog, thaum kuv tseem tab tom hais lus hauv kev thov Vajtswv, txawm yog tus txivneej Khebrial, tus uas kuv tau pom hauv zaj yog toog pom thaum chiv thawj, raug xa kom ya nrawm nroos los, nws tau kov kuv thaum txog lub sijhawm ntawm txoj kev fij hmo ntuj. Thiab nws qhia rau kuv, thiab nrog kuv tham, thiab hais tias, Au Daniyee, nimno kuv tau tawm los kom pub kev txawj ntse thiab kev nkag siab rau koj. Thaum pib ntawm koj tej lus thov, lo lus txib twb tawm los lawm, thiab kuv tuaj los qhia rau koj; rau qhov koj yog tus uas raug hlub heev kawg li: yog li ntawd, cia li nkag siab txog qhov no, thiab xav txog zaj yog toog pom. Daniyee 9:21–23.
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
Gabriel tuaj cuag Daniel los teb rau Daniel txoj kev thov Vajtswv, uas muaj kev txuas nrog txoj kev kaj siab uas Daniel tau txais thaum nws tau nkag siab tias nws nyob hauv ib txoj kev poob cev qhev uas raug sawv cev los ntawm kev tawg khiav ri niab hauv Leviticus nees nkaum rau.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
Thaum xyoo thawj ntawm nws txoj kev kav tebchaws, kuv Daniyees tau to taub los ntawm tej phau ntawv txog tus lej ntawm cov xyoo uas lo lus ntawm tus Tswv tau los rau Yelemis uas yog tus cev Vajtswv lus, tias Nws yuav ua kom xaus xya caum xyoo hauv kev puam tsuaj ntawm Yeluxalees. Daniyees 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
Kev poob cev qhev uas Yelemi tau qhia meej ntawd tau coj Daniyee mus txog rau txoj kev poob cev qhev ntawm “xya lub sij hawm” uas Mauxes tau sau cia, uas yog ib qho “lus cog tseg” thiab ib qho “lus foom phem” tib si.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Muaj tseeb, cov Yixayee sawv daws tau ua txhaum koj txoj kevcai, yeej tau ncaim mus lawm kom thiaj tsis mloog koj lub suab; yog li ntawd lo lus foom phem thiaj raug nchuav los rau saum peb, thiab lo lus cog tseg uas tau sau cia rau hauv Mauxes, tus qhev ntawm Vajtswv, txoj kevcai, vim peb tau ua txhaum rau nws. Thiab nws tau ua kom nws tej lus, uas nws tau hais tawm tsam peb thiab tawm tsam peb cov thawj txiav txim uas txiav txim rau peb, ruaj khov lawm, los ntawm kev coj ib txoj kev phem loj los raug rau peb; rau qhov nyob hauv qab tag nrho lub ntuj tsis tau muaj ib yam dabtsi ua li uas tau ua rau saum Yeluxalees. Raws li tau sau cia hauv Mauxes txoj kevcai, tag nrho txoj kev phem no tau los raug rau peb lawm; los peb tseem tsis tau thov peb tej lus thov rau ntawm tus Tswv uas yog peb tus Vajtswv, kom peb yuav tig ntawm peb tej kev ua phem mus, thiab kom peb yuav to taub koj qhov tseeb. Daniyee 9:11–13.
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
Raws li ob tug timkhawv ntawm Yelemis thiab Mauxes, Daniyee thiaj to taub tias kev puastsuaj uas tau raug coj los rau saum Yeluxalees yog “txoj kev foom phem” “ntawm Mauxes” uas twb tau “nchuav los rau saum” cov Ixayees thaum ub lawm. Muam White hu Yelemis tus timkhawv tias yog “tej lus timkhawv rau pawg ntseeg,” thiab hauv qhov no nws tab tom qhia Yelemis tias yog tus Ntsuj Plig ntawm Kev Yaj Saub rau hnub kawg, vim “tej lus timkhawv rau pawg ntseeg” hauv hnub kawg yog yam no ntag. Yelemis sawv cev rau tus Ntsuj Plig ntawm Kev Yaj Saub thiab Mauxes sawv cev rau phau Vajlugkub.
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic Word.
Daniyees sawv cev rau cov neeg ntawm hnub kawg uas to taub los ntawm ob tug timkhawv ntawd tias lawv tau raug tawg khiav mus, thiab uas to taub los ntawm phau Vajlugkub thiab Ntsuj Plig ntawm Lus Qhia Yav Tom Ntej tias lawv tau raug tsa kom sawv, ib yam li Daniyees tau raug tsa kom pom qhov tseeb tias nws (lawv) tau nyob hauv kev poob cev qhev, thiab tias txoj kev poob cev qhev ntawd tau raug sawv cev tseg hauv Vajtswv Txojlus cev Vajtswv lus.
The experience of God’s last-day people is the experience of the ten virgins.
Kev kev paub ntawm Vajtswv haiv neeg nyob rau hnub kawg yog kev paub ntawm kaum tus nkauj xwb.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathais 25 kuj qhia txog txoj kev paub dhau los ntawm haiv neeg Adventist thiab.” The Great Controversy, 393.
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
Lub sij hawm ncua hauv zaj lus piv txwv txog kaum tus nkauj xwb sawv cev rau tib qho kev tsim dheev ntawm Daniyees hauv tshooj cuaj. Raws li ob tug tim khawv uas raug ua kom dawb huv, Daniyees thiaj pom tau tias tag nrho nws lub neej yog kev ua tiav ntawm ib lo lus faj lem tshwj xeeb hauv Vajtswv Txoj Lus. Lo lus faj lem ntawd tau coj Daniyees mus rau txoj kev kho uas yuav tsum muaj yog tias Daniyees yuav npaj txhij rau yam uas yuav tshwm sim rau nws hauv tshooj tom ntej kiag ntawd. Ib yam li ntawd thiab, thaum cov Millerites ua tiav zaj lus piv txwv txog kaum tus nkauj xwb, lawv kuj yuav tsum raug tsim dheev kom paub tias thawj zaug kev poob siab thiab kev ncua tau ua rau lawv tsaug zog lawm. Tag nrho cov yaj saub sawv cev rau hnub kawg.
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
Kev tsim dheev ntawm Daniyee thiab ntawm cov Millerites yog ob tug tim khawv ntawm kev tsim dheev ntawm ib puas plaub caug plaub txhiab leej hauv hnub kawg.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
“Yexus thiab tag nrho pawg ntuj ceeb tsheej tau saib cov uas tau ntshaw pom Nws tus uas lawv tej ntsuj plig hlub, nrog txoj kev khuv leej thiab kev hlub. Cov tim tswv tau ya nyob ib ncig ntawm lawv, kom txhawb nqa lawv nyob rau lub sij hawm ntawm lawv txoj kev sim siab. Cov uas tau tsis quav ntsej tsis kam txais txoj xov saum ntuj ceeb tsheej raug tso tseg rau hauv qhov tsaus ntuj, thiab Vajtswv txoj kev npau taws tau kub lug tawm tsam lawv, vim lawv tsis kam txais qhov kaj uas Nws tau xa tuaj rau lawv ntawm ntuj ceeb tsheej. Cov neeg ncaj ncees uas poob siab ntawd, uas tsis to taub tias vim li cas lawv tus Tswv ho tsis los, tsis raug tso tseg rau hauv qhov tsaus ntuj. Dua ib zaug ntxiv lawv raug coj rov qab mus rau lawv tej Phau Vajlugkub kom tshawb nrhiav cov sijhawm cev lus faj lem. Tus Tswv txhais tes raug tshem ntawm cov lej, thiab qhov yuam kev raug piav qhia. Lawv pom tias cov sijhawm cev lus faj lem ncav mus txog xyoo 1844, thiab tib cov pov thawj uas lawv tau nthuav tawm los qhia tias cov sijhawm cev lus faj lem xaus rau xyoo 1843, kuj ua pov thawj tias lawv yuav xaus rau xyoo 1844. Qhov kaj ntawm Vajtswv Txojlus ci rau saum lawv txoj hauj lwm, thiab lawv pom ib lub sijhawm ncua—‘Txawm yog nws [lub zeem muag] ncua, los cia li tos nws.’ Hauv lawv txoj kev hlub rau Khetos txoj kev los tam sim ntawd, lawv tau tsis pom txog qhov ncua ntawm lub zeem muag, uas raug teem tseg los qhia tawm cov uas tos tiag tiag. Dua ib zaug ntxiv lawv muaj ib lub sijhawm taw tes. Tiamsis kuv pom tias ntau leej ntawm lawv tsis muaj peev xwm sawv siab tshaj lawv txoj kev poob siab hnyav ntawd kom muaj tau qib kev kub siab thiab lub zog uas tau cim lawv txoj kev ntseeg nyob rau xyoo 1843.” Early Writings, 236.
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
Raws li qhov kev ua tiav ntawm zaj lus piv txwv ntawd, cov Millerites “tau tsis quav ntsej txog qhov yog toog pom qeeb,” tiam sis lawv “dua ntxiv” raug “coj rov los rau lawv tej Phau Vajlugkub kom tshawb nrhiav tej lub sijhawm uas yog lus faj lem. Tes ntawm tus Tswv raug tshem tawm ntawm cov lej, thiab qhov yuam kev tau raug piav meej.” Daniyee raug coj los rau hauv Phau Vajlugkub, thiab “tes ntawm tus Tswv” raug tshem tawm ntawm “tej lub sijhawm uas yog lus faj lem,” thiab thaum Daniyee, ua ib tug ua raws li lo lus, tsis yog tsuas yog ib tug mloog xwb, los ntawm txojkev ntseeg uas nquag ua haujlwm, ua pov thawj tias nws to taub Yelemis thiab Mauxes cov lus los ntawm kev ua kom tiav tej lus qhia uas tau muab cia rau hauv Levis Kevcai nees nkaum rau, thiab kuj yog txoj kev kho thiab txoj kev daws rau qhov uas Vajtswv haiv neeg tawg khiav nyob ua sab ua sua, ces “qhov kev piav meej” thiaj raug muab rau Daniyee.
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
Thaum ib puas plaub caug plaub txhiab leej ua tiav lub sijhawm ncua uas nyob hauv zaj lus piv txwv, hauv nws txoj kev ua tiav kawg nkaus thiab zoo tshaj plaws nyob rau hnub kawg, lawv yuav ua li ntawd nyob rau hauv ib ntus sijhawm uas “kev tsim tsa tus yam ntxwv ntawm tus tsiaj qus” yog lawv txoj kev sim siab loj.
We will continue these thoughts in the next article.
Peb yuav txuas ntxiv cov kev xav no hauv tsab xov xwm tom ntej.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
“‘Thaum cov txiv hmab txiv ntoo siav lawm, nws txawm muab rab qws nplej tso rau tam sid, vim lub caij sau qoob twb los txog lawm.’ Khetos tab tom tos nrog txoj kev ntshaw heev rau qhov uas Nws tus kheej yuav tshwm sim hauv Nws pawg ntseeg. Thaum Khetos tus cwj pwm yuav raug rov ua kom tiav txhij txhua hauv Nws haiv neeg lawm, ces Nws yuav los txais lawv ua Nws tug.” Christ’s Object Lessons 69.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“Qhov tsaus ntuj ntawm kev to taub Vajtswv yuam kev yog yam uas tab tom npog lub ntiaj teb. Tibneeg tab tom poob lawv txoj kev paub txog Nws tus cwj pwm. Nws tus cwj pwm twb raug to taub yuam kev thiab txhais yuam kev lawm. Nyob rau lub sijhawm no, yuav tsum tshaj tawm ib txoj xov ntawm Vajtswv, yog ib txoj xov uas ci ntsa iab hauv nws txoj kev txhawb thiab cawm tau hauv nws lub hwj chim. Nws tus cwj pwm yuav tsum raug qhia kom paub. Rau hauv qhov tsaus ntuj ntawm lub ntiaj teb no yuav tsum muab Nws lub yeeb koob lub teeb ci tawm mus, yog lub teeb ntawm Nws txoj kev zoo, txoj kev hlub tshua, thiab qhov tseeb.
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
“Qhov no yog tes hauj lwm uas tus yaj saub Yaxayas tau nthuav qhia hauv tej lus no, ‘Au Yeluxalees, koj uas nqa xov zoo, cia li tsa koj lub suab kom muaj zog; tsa nws kom siab, txhob ntshai; hais rau cov nroog hauv Yudas tias, Saib nej tus Vajtswv! Saib maj, tus Tswv Vajtswv yuav los nrog tes muaj hwj chim, thiab Nws txhais npab yuav kav rau Nws; saib maj, Nws nqi zog nrog Nws nyob, thiab Nws tes hauj lwm nyob ntawm Nws xub ntiag.’ Yaxayas 40:9, 10.”
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“Cov uas tos tus Nraug Vauv txoj kev los yuav tsum hais rau cov neeg tias, ‘Saib nej tus Vajtswv.’ Cov xob kawg ntawm txoj kev kaj uas muaj kev khuv leej, uas yog txoj xov kawg ntawm txoj kev khuv leej uas yuav raug muab rau lub ntiajteb no, yog kev qhia tawm txog Nws tus cwj pwm uas yog kev hlub. Cov me nyuam ntawm Vajtswv yuav tsum nthuav qhia Nws lub yeeb koob. Hauv lawv tus kheej lub neej thiab tus cwj pwm lawv yuav tsum qhia tawm yam uas Vajtswv txoj kev tshav ntuj tau ua rau lawv.” Christ’s Object Lessons, 415.