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# The Book of Daniel - Number Fourteen

Phau Ntawv Daniyees - Zaj Lus Kaum Plaub

Daniel Chapter Two – Summary and Conclusion Part One

Daniyees Tshooj Ob – Kev Sau Ntsiab Lus thiab Xaus Lus Ntu Ib

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Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Hauv hauv Phau Ntawv Tshwm Sim txhua phau ntawv hauv Vajlugkub tuaj sib ntsib thiab xaus rau. Ntawm no yog qhov ua kom tiav ntawm phau ntawv Daniyees.” Acts of the Apostles, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Qhov tseeb uas Yauhas tau qhia tias yog “Yexus Khetos Txoj Kev Qhia Tshwm,” uas Tsov Ntxhuav ntawm xeem Yudas tau qhib nws tej ntxhuab foob rau nws haiv neeg txij li Lub Xya hli ntuj, 2023 los, raug coj mus txog kev zoo tiav thaum phau ntawv Daniyee raug coj los txuas ua ke nrog phau ntawv Qhia Tshwm. Daniyee tshooj ob sawv cev rau tus tim tswv thib ob txoj xov nyob hauv lub ntsiab lus ntawm tus duab ntawm tus tsiaj qus txoj kev sim siab ntawm hnub kawg. Nws qhia kom paub ib txoj txheej txheem ntawm kev sim siab thiab ib lub sijhawm tshwj xeeb ntawm kev sim siab.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Lub caij nyoog thiab txoj kev sim ntawm Daniyee tshooj ob, uas xam pom los ntawm xya caum xyoo ntawm Daniyee txoj kev raug qhev, yog ib qho piv txwv txog lub caij sim ntawm cov Protestant hauv keeb kwm Millerite. Cov Protestant tsis dhau lawv txoj kev sim, thiab lawv thiaj los ua cov ntxhais ntawm Loos. Hauv lus faj lem, ib tug ntxhais sawv cev rau nws niam; thiab Loos yog ib tug tsiaj nyaum hauv lus faj lem. Lawv txoj kev swb thiab txoj kev hloov tom qab ntawd los ua cov ntxhais ntawm Loos, yog ib qho piv txwv txog txoj kev sim ntawm tus mlom ntawm tus tsiaj nyaum hauv peb keeb kwm tam sim no, rau qhov lawv tau hloov mus ua ib daim duab ntawm tus tsiaj nyaum. Vim li ntawd, peb txoj kev sim tam sim no raug sawv cev los ntawm Daniyee xya caum xyoo ntawm txoj kev raug qhev, thiab kuj raug sawv cev los ntawm keeb kwm ntawm tus tim tswv thib ob txoj xov hauv lub zog txav Millerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Hauv keeb kwm ntawm tus tim tswv thib ob txoj xov uas tau pib rau hnub Cuaj Hlis 11, 2001, muaj ib lub sijhawm tshwj xeeb thiab ib txoj txheej txheem kev sim uas raug sawv cev raws cim qhia ua Nenpukhanexas txoj kev npau suav txog tus pej thuam ntawm tej tsiaj qus; vim nyob hauv Vajluskub txoj lus faj lem, ib lub nceeg vaj kuj yog ib tug tsiaj qus thiab. Nenpukhanexas thiab cov thawj coj kev cai dab qhuas Kaldeas sawv cev rau cov uas swb qhov kev sim ntawd, hos Daniyees thiab peb tug neeg muaj nqis sawv cev rau cov uas dhau qhov kev sim ntawd. Tej zaum yuav zoo li txawv li ntawd, tiamsis Nenpukhanexas txoj kev swb raug lees paub meej nyob hauv Daniyees tshooj peb.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Hauv txoj kev sim siab, uas raug sawv cev nyob rau hauv Daniel tshooj ib thiab ob, muaj tej cim taw qhia tshwj xeeb hauv kev cev Vajlugkub uas haum raws nraim nrog tej qhov tseeb uas tsis ntev no tau raug nthuav tawm nyob rau hauv phau Ntawv Qhia Tshwm. Hauv tshooj ib, “kaum hnub” sawv cev rau lub sijhawm sim siab uas coj mus rau Daniel qhia tawm ib daim duab zoo nkauj dua thiab rog dua vim nws tau noj tej zaub mov saum ntuj ceeb tsheej, thaum lwm pawg poj koob yawm txwv txiav qau ntawd qhia tawm daim duab ntawm cov uas tau noj huab tais tej zaub mov. Hauv kev cev Vajlugkub, ib tug huab tais yog ib lub nceeg vaj, thiab hauv kev cev Vajlugkub ib tug huab tais lossis ib lub nceeg vaj kuj yog ib tug tsiaj qus thiab. Cov uas lawv lub ntsej muag qhia tawm tej txiaj ntsig ntawm kev noj huab tais tej zaub mov, tau qhia tawm daim duab ntawm tus tsiaj qus.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Hauv Daniyee tshooj ob, Daniyee tab tom thov Vajtswv kom nkag siab txog “tsis pub lwm tus paub” uas zais nyob hauv Npexukhanexas tus duab npau suav. Nws yuav tsum paub tias txoj npau suav ntawd yog dab tsi, thiab kuj yog nws txhais li cas thiab. Nws sawv cev rau cov nyob rau hnub kawg uas tab tom nrhiav kom to taub tej yam tsis pub lwm tus paub uas txuas nrog rau kev qhib cov ntsaws ruaj ntawm Yexus Khetos Txoj Kev Tshwm Sim, vim qhov kev qhib cov ntsaws ruaj ntawm Yexus Khetos Txoj Kev Tshwm Sim yog “tsis pub lwm tus paub” cev lus faj lem kawg uas raug qhib ua ntej lub sijhawm ntawm txoj kev sim siab kaw. Tag nrho cov cev lus faj lem, nrog rau Daniyee, tab tom qhia txog hnub kawg. Daniyee txoj kev rau siab kom nkag siab txog qhov “tsis pub lwm tus paub” ntawd yog ib txoj kev rau siab uas cuam tshuam txog txoj sia thiab txoj kev tuag, ib yam li qhov kev sim siab txog tus tsiaj nyaum tus duab rau Vajtswv haiv neeg nyob rau hnub kawg.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “Tus Tswv tau qhia kuv kom meej tias tus mlom ntawm tus tsiaj qus yuav raug tsim tsa ua ntej lub sijhawm sim siab xaus; vim qhov no yuav yog txoj kev sim siab loj rau Vajtswv haiv neeg, uas los ntawm no lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Kev thov Vajtswv ntawm Daniyees, thaum nws nrhiav kom to taub “yam zais,” sawv cev rau ib lub cim qhia kev taug tshwjxeeb hauv keeb kwm ntawm Vajtswv haiv neeg nyob rau hnub kawg. Phau ntawv Daniyees muab ob tug timkhawv uas tsa lub cim qhia kev taug ntawm “kev thov Vajtswv” rau hnub kawg. Lub cim qhia kev taug ntawd nyob hauv lub caij nyoog uas raug sawv cev los ntawm zaj lus thib ob ntawm txhua txoj kab kev hloov tshiab.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Qhov chaw yaj saub ntawm ob qho kev thov Vajtswv no yog xya caum xyoo ntawm txoj kev raug ntes mus ua qhev, uas raws li ib lub cim sawv cev rau “xya zaug” hauv Leviticus nees nkaum rau. Hauv Daniel ob, hauv nqe ib, lub npe “Nebuchadnezzar” raug rov hais ob zaug, thiab qhov kev rov hais ib lo lus ob zaug hauv Vajlugkub yog ib lub cim ntawm tus tim tswv thib ob txoj xov.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Muaj ntau qhov kev hais tseg hauv cov ntawv sau ntawm Sister White uas qhia tias Daniyees tshooj peb yog ib lub cim ntawm txoj kevcai hnub Sunday. Daniyees tshooj ib muaj txhua yam cwj pwm uas yog ntawm thawj tus timtswv txoj xov, thiab peb raug ceeb toom tias nej tsis tuaj yeem muaj ib txoj xov thib peb (Daniyees tshooj peb) yog tsis muaj thawj thiab txoj xov thib ob.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Qhov kev sim txog daim duab ntawm tus tsiaj qus tau raug Ellen White txhais tseg tias yog qhov kev sim uas peb yuav tsum dhau ua ntej lub sij hawm ntawm txoj kev sim siab yuav kaw, thiab ua ntej peb raug muab cim khi. Thaum suab nkauj pib nrov hauv Daniel tshooj peb, lub sij hawm ntawm txoj kev sim siab tau kaw ua ib qho cim qhia yav tom ntej, rau qhov tshooj peb sawv cev rau txoj cai Hnub Caiv. Nebuchadnezzar cov suab paj nruag sawv cev rau zaj suab seev uas tus niam ntiav ntawm Tyre mam li pib hu rau cov vaj ntxwv hauv ntiaj teb thaum kawg ntawm xya caum xyoo ua cim uas nws tau raug hnov qab.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Thiab yuav muaj tias nyob rau hnub ntawd, lub nroog Tyre yuav raug hnov qab tau xya caum xyoo, raws li lub sij hawm ntawm ib tug vajntxwv: tom qab xya caum xyoo tas lawm, Tyre yuav hu nkauj ib yam li ib tug niam ntiav. Cia li nqa ib rab nkauj ntaus, mus ncig lub nroog, koj tus niam ntiav uas luag twb hnov qab lawm; ua suab paj nruag kom qab zib, hu ntau zaj nkauj, xwv kom luag yuav nco txog koj. Thiab yuav muaj tias tom qab xya caum xyoo tas lawm, tus Tswv yuav tuaj xyuas Tyre, thiab nws yuav rov qab mus txais nws txoj nqi zog, thiab yuav ua nkauj ua nraug nrog txhua lub tebchaws hauv ntiajteb saum npoo av. Yaxayas 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Muam White qhia tias peb tus tim tswv tej xov yog peb qhov kev sim.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Muaj coob leej uas tau tawm mus ntsib tus Nraug Vauv raws li tej lus tshaj tawm ntawm tus tim tswv thawj thiab tus tim tswv ob, tsis kam txais tus tim tswv peb, uas yog zaj lus sim siab kawg uas yuav tsum muab rau ntiajteb no, thiab yuav muaj ib yam li ntawd raug coj los sawv thaum hu zaum kawg raug tshaj tawm.” Review and Herald, Lub Kaum Hli 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Raws li muaj ntau tus timkhawv, Daniyees tshooj ob yog txoj xov ntawm tus timtswv thib ob. Keeb kwm ntawm kev txhawb zog rau tus timtswv thawj mus txog rau txoj kev txiav txim, yog keeb kwm uas sawv cev los ntawm xya caum xyoo ntawm Daniyees txoj kev poob cev qhev. Qhov xwm txheej uas Daniyees cov lus thov Vajtswv nyob hauv tshooj ob raug tsa cia, tshwm sim nyob hauv xya caum xyoo ntawd, uas yog ib lub cim ntawm “xya zaug”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Zaj lus thov nyob rau hauv tshooj cuaj pib nrog ib qho kev hais ncaj qha txog xya caum xyoo. Qhov chaw-keeb kwm yaj saub ntawm ob zaj lus thov no zoo ib yam nkaus. Nkawd sawv cev rau ntau yam sib txawv ntawm tib zaj lus thov ntawd, tiam sis nkawd ob leeg raug muab tso rau hauv tib qho chaw-keeb kwm ntawm “xya zaug,” thiab nkawd ob leeg phim raws li tus cim-kev ntawm “kev thov Vajtswv” uas nyob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab tus ntawm hnub kawg.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Thaum Daniyee thov Vajtswv nyob rau hauv tshooj cuaj, nws nyob hauv ib lub sij hawm faj lem uas yog “lub caij hloov chaw” ntawm lub nceeg vaj Npanpiloo mus rau lub nceeg vaj ntawm cov Mees thiab cov Pawxias. Qhov chaw hloov ntawd kuj yog ib lub cim taw qhia thiab, thiab nws kuj sib haum nrog tib qho chaw hloov hauv txoj kev txav ntawm tus tim tswv thib peb, thaum Vajtswv haiv neeg tuag hauv txoj kev ua “Laodiceans”, thiab sawv tawm hauv qhov ntxa los ua “Philadelphians”. Qhov chaw hloov rau txoj kev txav ntawm tus tim tswv thawj kuj sib haum nrog ob qho tib si, yog Daniyee qhov chaw hloov thiab txoj kev txav ntawm tus tim tswv thib peb, thiab tag nrho peb qho no txuas ncaj qha nrog “xya lub sij hawm” hauv Leviticus nees nkaum-rau. Kev hloov ntawm Philadelphia mus rau Laodicea hauv txoj kev txav Millerite tau tshwm sim nrog kev tuaj txog ntawm “lub teeb tshiab” hais txog “xya lub sij hawm” hauv 1856, thiab tom qab ntawd yog kev tsis lees txais “xya lub sij hawm” ntawd kiag li hauv 1863. Daniyee hauv tshooj cuaj, txoj kev txav ntawm tus tim tswv thawj hauv lub sij hawm Millerite, thiab txoj kev txav ntawm tus tim tswv thib peb hauv peb lub sij hawm, txhua tus puav leej muaj ib qho chaw hloov uas sib haum rau ib leeg, thiab peb qho chaw hloov ntawd puav leej raug teem cia nyob hauv lub ntsiab lus ntawm “xya lub sij hawm”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Hauv hauv keeb kwm ntawm txoj kev sim siab, Daniel sawv cev rau tus tubtxib uas tau txais qhov kaj uas nws xub qhia rau nws peb tug khub, yog li ua piv txwv txog txoj hauj lwm yaj saub ntawm “Elijah”, uas yog “lub suab quaj hauv roob moj sab qhua”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Qhov zais” ntawm Daniyee tshooj ob qhia kom paub tias lub nceeg vaj thib yim hauv Vajlugkub cov lus faj lem yog “ntawm xya” lub nceeg vaj. Vim nws yog thawj daim sawv cev ntawm cov nceeg vaj hauv Vajlugkub cov lus faj lem, yog li ntawd nws txuas nrog daim sawv cev kawg ntawm cov nceeg vaj hauv Vajlugkub cov lus faj lem uas pom muaj nyob hauv Tshwmsim tshooj kaum xya. Lub nceeg vaj thib yim, uas yog “ntawm xya” lub nceeg vaj yav dhau los, tab tom hais txog lub ntsiab chaw hloov uas tsim tsa Npanpiloo niaj hnub no ua kev sib koom peb chav ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Nebukhadexalees zaj npau suav txog tus pej thuam thaum kawg yog qhia kom paub txog lub nceeg vaj hauv ntiajteb thib yim hauv keeb kwm ntawm cov lus faj lem.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Ib lub nceeg vaj yog ib tug tsiaj qus hauv Vajlugkub tej lus faj lem, yog li ntawd qhov tseeb uas Nebuchadnezzar tus npau suav txog tus pej thuam sawv cev rau ntawd yog thawj qhov kev hais txog tus tsiaj qus kawg nkaus, ib yam li kuj raug txheeb qhia hauv Tshwm Sim tshooj kaum xya. Yog li ntawd, Nebuchadnezzar tus npau suav thaum kawg yog tus npau suav txog tus duab ntawm tus tsiaj qus yim thiab tus kawg nkaus. Nws yog tus npau suav txog “tus duab ntawm tus tsiaj qus”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Qhov ntawd nws tus kheej twb yog qhov kev lees paub txog qhov tseem ceeb ntawm kev paub qhov chaw hloov uas tshwm sim nyob rau hauv kev txav mus los ntawm tus tim tswv thib peb lawm, tiam sis “yam zais” kuj yog tus yawm sij uas coj los sib sau ua ke thiab tsa kom ruaj khov ntau yam ntawm yam uas cov ntawv dhau los tau tab tom qhia txog keeb kwm uas tau ua raws tom qab Lub Xya hli ntuj 18, 2020. Hauv cov ntawv ntawd, twb tau nthuav tawm tias plaub lub cim ciam teb ntawm txhua qhov kev txav kho dua tshiab uas dawb huv, uas raug sawv cev los ntawm Daniyee xya caum xyoo ntawm kev poob cev qhev, ib txwm muaj tib lub ntsiab lus.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Plaub txoj kev cim ciam ntawd nyob rau hauv lub sijhawm Khetos tau raug tsa nyob rau hauv lub ntsiab lus ntawm “kev tuag thiab kev sawv rov los.” Txoj kev cim ciam thawj, uas sawv cev rau kev txhawb zog ntawm thawj zaj lus, yog Khetos txoj kev ua kevcai raus dej, uas yog lub cim ntawm kev tuag thiab kev sawv rov los. Txoj kev cim ciam thib ob, uas sawv cev rau thawj qhov kev poob siab hauv zaj keeb kwm ntawd, yog Laxalau txoj kev tuag thiab kev sawv rov los. Txoj kev cim ciam thib peb yog txoj kev nkag mus rau hauv Yeluxalees nrog yeej koob meej, uas sawv cev rau Kev Quaj Nruab Nrab Hmo Ntuj. Khetos tab tom mus rau Nws txoj kev tuag thiab kev sawv rov los, thiab Laxalau, tus sawv cev ciaj sia ntawm kev tuag thiab kev sawv rov los, tau coj txoj kab kev ntawd. Laxalau kuj tsim kom pom tseeb tias thaum muaj kev tshaj tawm txog Kev Quaj Nruab Nrab Hmo Ntuj, Vajtswv haiv neeg raug “muab cim khi.”

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Qhov txuj ci tseem ceeb uas yog lub kaus mom no, yog kev tsa Laxalau sawv hauv qhov tuag rov los, yog yuav muab Vajtswv lub cim lees rau saum Nws tes hauj lwm thiab rau saum Nws qhov kev thov tias Nws yog Vajtswv.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Qhov cim ciam teb thib plaub ntawm txoj kev txiav txim yog tus ntoo khaub lig, uas kuj yog ib txoj kev tuag thiab kev sawv rov los. Lub caij nyoog ntawm plaub lub cim ciam teb ntawd raug sawv cev los ntawm Danias xya caum xyoo ntawm kev poob cev qhev.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Hauv keeb kwm Millerite, lub ntsiab lus yog “txoj cai ib hnub sawv cev ib xyoos,” thiab lub Yim Hli 11, 1840 yog qhov kev lees paub ntawm txoj cai ntawd. Qhov kev poob siab thawj zaug yog qhov tshwm sim los ntawm kev siv “txoj cai ib hnub sawv cev ib xyoos” tsis raug. Txoj Kev Qw Ib Tag Hmo yog qhov kev ua kom “txoj cai ib hnub sawv cev ib xyoos” tiav zoo kawg nkaus nyob rau hauv kev txuas nrog zaj lus faj lem ob txhiab peb puas xyoo thiab zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo, thiab tom qab ntawd Kev Txiav Txim Tshawb Nrhiav tau pib thaum cov lus faj lem ib hnub-sawv-cev-ib-xyoos ntawd tau tiav rau lub Kaum Hli 22, 1844. Lub ntsiab lus ntawm tag nrho plaub lub waymarks hauv keeb kwm Millerite yog “txoj cai ib hnub sawv cev ib xyoos.” Lub sijhawm ntawm plaub lub waymarks ntawd raug sawv cev los ntawm Daniel xya caum xyoo ntawm kev poob cev qhev.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Nyob rau hnub nyoog ntawm vajntxwv Davi, lub ntsiab yog “lub phij xab ntawm Vajtswv.” Thaum Davi tau txais hwjchim lawm, nws thiaj txiav txim siab coj lub phij xab los rau hauv lub nroog ntawm Davi.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Daviv tseem mus ntxiv, thiab loj hlob zuj zus, thiab tus Tswv Vajtswv ntawm cov tub rog nrog nraim nws. 2 Xamuyee 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Qhov kev poob siab thawj zaug yog thaum Uzzah tau ua txhaum los ntawm kev kov lub phij xab. Txoj cim ciam teb thib peb yog thaum David to taub tias tus Tswv tau foom koob hmoov rau tsev neeg ntawm Obededom tus Gittite, qhov chaw uas tau khaws lub phij xab txij li Uzzah txoj kev ntxeev siab. Ces David thiaj mus nqa lub phij xab rov qab los rau nws txoj kev nkag mus hauv Yeluxalees uas muaj yeej (tsuas yog kom nws tus poj niam thiaj qhia kev chim siab tsis tsim nyog thiab “kev poob siab” rau David txoj kev nkag los). Txhua yam ntawm plaub txoj cim ciam teb ntawd raug sawv cev los ntawm lub phij xab. Lub sijhawm ntawm plaub txoj cim ciam teb ntawd raug sawv cev los ntawm Daniyees xya caum xyoo ntawm kev raug ntes mus nyob txawv teb chaws.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Hnub Cuaj Hlis 11, 2001, Islam ntawm “qhov Kev Puas Tsuaj thib peb” raug tso tawm, ces raug txwv tseg. Hnub Xya Hli 18, 2020, yog ib qho lus twv ua tsis tiav txog lub luag hauj lwm ntawm Islam. Txoj xov uas coj cov pob txha qhuav uas tuag lawm rov los muaj sia los ntawm “plaub cua,” uas yog ib lub cim ntawm Islam thiab sawv cev rau txoj xov Midnight Cry. Qhov kev puastsuaj ntawm teb chaws uas los tom qab qhov kev thim txoj kev ntseeg ntawm teb chaws vim txoj cai Sunday nyob hauv Tebchaws Meskas raug coj los txog los ntawm Islam ntawm “qhov Kev Puas Tsuaj thib peb.” Lub sijhawm ntawm plaub lub waymark ntawd raug sawv cev los ntawm Daniel xya caum xyoo ntawm kev poob cev qhev.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Kev txav mus los ntawm thawj tus timtswv sawv cev rau kev txav mus los ntawm tus timtswv peb, thiab zaj lus tshaj tawm txog Ib Tag Hmo hauv keeb kwm Millerite yog ib qho kev kho rau qhov kev twv ua tsis tiav uas ua rau muaj thawj qhov kev chim siab.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Cov uas raug kev chim siab tau pom hauv Vajluskub tias lawv nyob hauv lub sijhawm ncua, thiab tias lawv yuav tsum ua siab ntev tos kom yog toog pom ntawd tiav. Tib qho pov thawj uas tau coj lawv kom tos ntsoov lawv tus Tswv hauv 1843, kuj tau coj lawv kom cia siab tos Nws hauv 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Cov pov thawj tib yam ntawm ib qho kev tawm tsam Islam rau Nashville, yog cov pov thawj ntawm ib qho kev tawm tsam rau Nashville uas yuav tshwm sim los teb rau kev yuam kom pe hawm hnub Sunday. Cov ntawv sau ntawm tus Ntsuj Plig ntawm Kev Qhia Yaj Saub tsis txawj poob li. Qhov kev twv ua ntej txog ib qho kev tawm tsam rau Nashville raug nthuav tawm hauv cov ntawv sau ntawm tus Ntsuj Plig ntawm Kev Qhia Yaj Saub. Qhov kev twv ua ntej txog Nashville yuav raug ua kom tiav, tiam sis qhov kev twv ua ntej ntawm qhov kev tawm tsam rau Nashville yuav raug tsa los ntawm ib qho kev kho kom raug ntawm qhov kev twv ua ntej uas yav tas los poob lawm, ib yam li tau muaj nyob hauv keeb kwm Millerite. Nws raug ua kom tiav ntawm lub cim ciam thib plaub, uas yog lub cim ciam sawv cev rau “kev txiav txim”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yexus ib txwm siv qhov pib los ua piv txwv qhia txog qhov kawg, thiab thawj txoj kev cim ntawm Cuaj Hlis 11, 2001, yog ib qho kev tawm tsam los ntawm Islam, yog li ntawd thaum los txog rau txoj kev txiav txim ntawm txoj cai Hnub Caiv, yuav muaj ib qho kev tawm tsam ntawm Islam tawm tsam Nashville. Tej zaum kuj yuav muaj xws li lwm qhov chaw uas yog lub hom phiaj thiab, tab sis zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo, yog zaj lus uas kho kom raug qhov lus uas tau tsim thawj qhov kev chim siab. Thawj qhov kev chim siab ntawd yog tshwm sim los ntawm txoj kev txhaum uas siv lub ntsiab ntawm lub sijhawm los txuas rau hauv lo lus twv hais tseg, tsis yog los ntawm Ellen White cov lus.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Nws yog ib qho tseem ceeb uas yuav tsum paub tias plaub lub cim tseg uas pib ntawm “kev muab hwj chim” rau thawj zaj lus (uas nyob hauv Daniyees tshwm sim thaum pib ntawm xya caum xyoo uas yog cim cev), yeej ib txwm raug kav los ntawm tib lub ntsiab lus. Yog koj tau lees txais Cuaj Hlis 11, 2001, tias yog ib qho kev ua tiav ntawm lus faj lem, ces raws li lus faj lem koj twb noj “phau ntawv uas muab zais” lawm. Muaj tsawg heev tus neeg uas yeej noj qhov tseeb ntawd tiag, tiam sis kuj muaj ib txhia, raws li Daniyees sawv cev, uas tau txiav txim hauv lawv lub siab kom tsis txhob raug qias los ntawm Npanpiloo tej zaub mov. Los tseem muaj cov uas tshaj tawm tias lawv ntseeg tias Cuaj Hlis 11, 2001 yog ib qho kev ua tiav ntawm lus faj lem, tab sis lawv sib cav tias tsis yog Islam, tiam sis yog tsev neeg Bush, los yog cov neeg ntiaj teb dav, los yog cov Jesuits, los yog CIA, los yog ib co kev sib xyaw ntawm cov neeg raug liam ib txwm muaj uas cov neeg txawj xav phem niaj hnub no feem ntau siv. Ua Alpha thiab Omega, Yexus siv qhov pib los piav txog qhov kawg; yog li ntawd yog peb yuam kev txog yam uas raug sawv cev raws li lus faj lem rau hnub Cuaj Hlis 11, 2001, ces peb tab tom rhuav tshem peb lub peev xwm kom muab Faib kom raug lo Lus Faj Lem ntawm “qhov tseeb”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Kev txhawb kom muaj hwj chim” ntawm thawj zaj lus hauv keeb kwm Millerite yog Islam ntawm txoj Kev Txom Nyem thib ob, thiab txoj kev txhawb kom muaj hwj chim ntawd yog ib yam piv txwv txog kev txhawb kom muaj hwj chim rau hnub tim Cuaj Hlis 11, 2001, uas raug coj los txog los ntawm Islam ntawm txoj Kev Txom Nyem thib peb.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islam ntawm thawj lub cim qhia kev, qhia meej txog Islam ntawm lub cim qhia kev kawg. Lub cim qhia kev kawg sawv cev rau txoj kev txiav txim, thiab Tebchaws Meskas raug txiav txim ntawm txoj cai Hnub Caiv. Qhov no yog zaj lus thib ob ntawm Exekees hauv tshooj peb caug xya, uas coj cov neeg tuag rov los muaj sia, thiab zaj lus ntawd yog zaj lus ntawm lub cim qhia kev thib peb, uas yog Kev Quaj Nruab Nrab Hmo Ntuj. Nws yog zaj lus kaw ruaj, raws li tus qauv piv txwv hauv qhov uas Khetos nkag los yeej koob meej thaum caij saum ib tug “luav”, uas yog ib lub cim ntawm Islam. Zaj lus kaw ruaj ntawm Kev Quaj Nruab Nrab Hmo Ntuj raug nqa los ntawm Islam.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Cia li hais rau tus ntxhais ntawm Xi-oos tias, Saib maj, koj tus Vajntxwv tabtom los cuag koj, tus uas txo hwjchim, thiab caij saum ib tug luj, thiab ib tug me luj uas yog tus menyuam ntawm tus luj. Mathais 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Yaxayas txoj lus faj lem thib ob los ntawm “plaub ceg cua,” uas kuj yog ib lub cim ntawm Islam. Nws yog ib qho tseem ceeb kiag li uas yuav tsum to taub meej txog qhov tseeb no, rau qhov lus uas yog Lub Suab Quaj Thaum Ib Tag Hmo yog lo lus uas txheeb qhia Islam ntawm Qho Kev Txom Nyem thib peb tias yog lub hwj chim uas coj txoj kev txiav txim los rau saum Tebchaws Meskas thaum txoj cai Sunday, thiab ua kom muaj kev puam tsuaj hauv tebchaws uas raws tom qab txoj cai txib ntawd.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Xya Lub Raj ntawm Phau Tshwm Sim yog Vajtswv tej kev txiav txim rau qhov kev yuam kom pe hawm hnub Sunday los ntawm ob qho tib si Loos pagan thiab Loos papal.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Plaub thawj plaub lub Raj Nplaim raug coj los tawm tsam Loos uas yog neeg pe hawm dab qhuas tom qab Constantine tau yuam kom siv thawj txoj cai hnub Sunday hauv xyoo 321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Lub Raj Ncas thib tsib thiab thib rau (uas kuj yog thawj thiab ob Lo Kev Puas Tsuaj ntawm Islam), yog Vajtswv tej kev txiav txim tawm tsam papal Rome vim txoj cai hnub Sunday ntawm papacy uas tau muab coj los siv nyob rau hauv Pawg Sab Laj ntawm Orleans, xyoo 538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Lub Xya Raj (uas yog Kev Txom Nyem thib peb ntawm Islam), yog txoj kev txiav txim uas yuav raug coj los rau saum Tebchaws Meskas thaum nws yuam kom pe hawm hnub Sunday rau yav tom ntej uas nyob ze.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Kev Islaam ntawm Txoj Kev Puas Tsuaj thib peb sawv cev rau thawj lub cim taw qhia ntawm lub Cuaj Hlis 11, 2001. Kev twv hais ua ntej uas ua tsis tiav txog Islaam txoj kev tawm tsam Nashville thaum Lub Xya Hli 18, 2020 sawv cev rau thawj qhov kev poob siab, uas yog lub cim taw qhia thib ob. Txoj xov ntawm “plaub cua” ntawm Islaam, raws li sawv cev hauv Ezekiel zaj lus faj lem thib ob hauv tshooj peb caug xya, sawv cev rau Lub Suab Hu Thaum Ib Tag Hmo, uas yog lub cim taw qhia thib peb, thiab tom qab ntawd yog lub cim taw qhia thib plaub ntawm kev ua tiav ntawm qhov kev twv hais ua ntej uas ua tsis tiav ntawm Lub Xya Hli 18, 2020 thaum txog txoj cai Hnub Caiv. Cov ntawd yog plaub lub cim faj lem taw qhia uas tshwm sim hauv keeb kwm faj lem ntawm ib puas plaub caug plaub txhiab leej, raws li sawv cev los ntawm xya caum xyoo ntawm Daniel txoj kev poob cev qhev.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Kev lees paub txog zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo yog ib feem tseem ceeb ntawm “yam zais” uas raug qhia tawm hauv tus qauv cim rau Daniel, thaum nws thov Vajtswv kom to taub Nebuchadnezzar zaj npau suav txog tus duab mlom. Nws txoj kev thov Vajtswv yog ib lub cim qhib kev uas nyob rau qhov kawg ntawm peb hnub rhaub thiab ib nrab ntawm txoj kev tuag rau ob tug tim khawv hauv Tshwmsim tshooj kaum ib. Daniel txoj kev thov Vajtswv raws li Levi Tej Kevcai nees nkaum rau, raws li tau sau tseg hauv tshooj cuaj, yog nyob rau thawj xyoo ntawm Darius. Qhov no muab nws tej kev thov Vajtswv tso rau ntawm cov ntsiab chaw hloov.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Lub sijhawm hloov chaw hauv keeb kwm Millerite yog xyoo 1856 thaum kev txav Millerite tau hloov ntawm Philadelphia mus rau Laodicea raws li James thiab Ellen White. Nyob rau tib lub xyoo ntawd, “lub teeb tshiab” txog “xya sijhawm” tau los txog hauv Hiram Edson cov ntawv hauv Review and Herald, tiam sis xyoo 1863 (“xya sijhawm” tom qab), “xya sijhawm” raug tsis lees txais kiag li. Daniel tau thov “txoj kev thov Vajtswv” uas raug txheeb tias yog “txoj kev kho” rau “kev tawg khiav” ntawm “xya sijhawm” ntawm lub sijhawm hloov chaw nruab nrab ntawm thawj thiab lub nceeg vaj thib ob hauv Vajlugkub tej lus faj lem.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Peb-thiab-ib-nrab yog ib lub cim sawv cev rau ib txhiab ob puas rau caum xyoo, uas kuj yog ib lub cim sawv cev rau “xya lub sij hawm.” Hnub tim 18 Lub Xya hli ntuj, 2020, txoj kev txav Laodicea ntawm Future for America tau qhia tawm kev tawm tsam tawm tsam Vajtswv txoj lus txib kom txhob rov dai ib txoj xov yaj saub rau saum sij hawm dua li. Tom qab ntawd txoj kev txav ntawd raug “tua” thiab “tawg khiav” nyob hauv txoj kev ntawm Tshwmsim kaum ib, uas hla mus hauv Exekees lub hav ntawm cov pob txha qhuav uas tuag lawm. Thaum kawg ntawm lub sij hawm “tawg khiav” ntawd, uas kuj yog lub “sij hawm tos” ntawm zaj lus piv txwv txog kaum tus nkauj xwb, nim no lawv tab tom raug hu tawm hauv lawv tej ntxa los ntawm “ib lub suab quaj hu” tawm hauv “roob moj sab qhua” ntawm peb-thiab-ib-nrab hnub ntawd.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Ib yam li cov Millerite thaum kawg pom tau tias thaum ntawd lawv nyob hauv “lub sijhawm ncua” ntawm Mathais tshooj nees nkaum tsib, thiab Habakkuk tshooj ob, kuj ib yam nkaus, “ob tug timkhawv tuag” yuav tsum paub tias lawv nyob qhov twg, thaum “lub suab hauv tebchaws moj sab qhua” qw tawm. Lawv yuav tsum paub tias lawv “raug tawg khiav ri niab.” Txoj kev paub ntawd yog ib txoj kev hu kom “thov Vajtswv,” tabsis tsis yog thov Vajtswv xwb; nws yog ib txoj kev hu kom thov Daniel txoj kev thov Vajtswv ntawm Leviticus nees nkaum rau. Yog tsis muaj txoj kev thov Vajtswv tshwjxeeb ntawd, ces tsis muaj kev txhawb siab rov qab los. Txoj kev txhawb siab rov qab los ntawd cim tseg qhov chaw hloov ntawm Laodicea mus rau Philadelphia, thiab tsim tawm qhov xwm txheej cev Vajtswv lus uas tus yim yog tus ntawm xya, raws li Nebuchadnezzar tus pej thuam hauv Daniyees tshooj ob lees paub.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Thaum txoj kev thov Vajtswv ntawm kev hloov siab lees txim thiab kev lees txhaum ntawd raug ua kom tiav, lo lus cog tseg yog tias Vajtswv yuav nco txog Nws tej lus cog tseg thiab yuav sau Nws haiv neeg uas tau tawg khiav ua neej nyob rau ntau qhov chaw los ua ke. Ezekiel thawj zaj lus faj lem tau sau cov pob txha los ua ke, thiab tom qab ntawd nws zaj lus faj lem txog “plaub cua” tau hloov cov “Philadelphians” uas nyuam qhuav yug los tshiab ntawd ua ib pab tub rog muaj hwj chim…ib pab tub rog muaj hwj chim uas, raws li Tshwm Sim kaum ib, tom qab ntawd yuav raug “tsa nce mus rau saum ntuj ceeb tsheej” nrog ib “huab ntawm cov tim tswv”. Ces lawv thiaj yog tus Tswv “chij”.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Qhov tsis pub leejtwg paub” ntawm Daniyee ob, raws li Tsov Ntxhuav ntawm xeem Yudas tam sim no tab tom nthuav tawm, lees paub qhov tshwm sim ntawm “tus thib yim uas yog ntawm xya tus”…thiab txhua lwm yam ntsiab lus yaj saub hauv Daniyee ob kuj sib haum nrog txoj kev txiav txim yaj saub ntawm ob tug timkhawv hauv Qhia Tshwm tshooj kaum ib. Ob tug timkhawv hauv Qhia Tshwm tshooj kaum ib, raug “tsa siab ua ib tug chij” nyob rau tib “teev” uas txoj cai Hnub Caiv Nruab Hnub tshwm sim, rau qhov lawv raug tsa siab thaum lub “av qeeg loj” ntawm Qhia Tshwm tshooj kaum ib. Lub “av qeeg loj” ntawd rhuav tshem ib feem kaum ntawm lub nroog, thiab Tebchaws Asmeskas yog tus vajntxwv tseem ceeb ntawm “kaum tus vajntxwv”, ib yam li Fabkis tau yog, thaum “av qeeg” ntawm Kev Kiv Puag Ncig Fabkis tshem tawm Fabkis raws li kev ua tiav ntawm Qhia Tshwm tshooj kaum ib.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Kev ua tiav zoo meej ntawm qhov av qeeg ntawd raug ua kom tiav rau saum tus tsiaj “hauv ntiajteb,” thiab txoj cai Hnub Caiv hauv lub nceeg vaj ntawm tus tsiaj hauv ntiajteb ua rau muaj kev co loj. Kev ua tiav zoo meej ntawm “qhov av qeeg” hauv Tshwmsim kaum ib yog txoj cai Hnub Caiv thaum tus tsiaj “hauv ntiajteb” raug “co,” thiab kev thim kev ntseeg ntawm lub tebchaws raug raws qab los ntawm kev puas tsuaj ntawm lub tebchaws. Hauv lub sijhawm ntawd, ob tug timkhawv raug “tsa siab ua ib tug chij.” Lawv “nce mus rau saum ntuj hauv huab,” ib yam li Khetos tau nce mus saum ntuj zaum kawg. Nws cov lus kawg rau cov thwj tim, uas ua tus qauv rau Vajtswv haivneeg ntawm hnub kawg, cov uas kuj yuav raug tsa siab mus saum ntuj ua ib tug chij thiab, raug sau cia hauv phau Ntawv Tubtxib Tes Haujlwm.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> Thiab Nws hais rau lawv tias, Tsis yog nej tes haujlwm kom paub txog tej sijhawm lossis tej caij nyoog uas Leej Txiv tau muab cia rau hauv Nws tus kheej hwjchim. Tiamsis nej yuav tau txais hwjchim thaum tus Vaj Ntsuj Plig Dawb Huv los saum nej; thiab nej yuav ua timkhawv txog Kuv, ob qho tib si hauv Yeluxalees, thiab thoob plaws hauv Yudas tebchaws, thiab hauv Xamalis, thiab mus txog rau qhov kawg nkaus ntawm lub ntiajteb. Thiab thaum Nws tau hais tej no lawm, thaum lawv tseem ntsia ntsoov, Nws raug tsa nqa mus; thiab ib tauv huab txais Nws tawm ntawm lawv qhov muag pom. Tubtxib Tes Haujlwm 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Cov uas yuav yog tus “ensign” yuav tsum tig ncaim ntawm kev siv “sijhawm thiab caij nyoog”, yog lawv xav txais lub hwj chim ntawm tus Vaj Ntsuj Plig Dawb Huv kom ua tiav txoj hauj lwm ntawm tus “ensign”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Qhov tsis pub leejtwg paub” uas tau raug qhia tawm rau Daniyee hauv tshooj ob, yog qhov tsis pub leejtwg paub ntawm Phau Ntawv Qhia Tshwm txog Yexus Khetos uas raug qhib lub cim cia me ntsis ua ntej lub sijhawm kev sim siab xaus. Qhov “tsis pub leejtwg paub” ntawd suav nrog “keeb kwm zais” ntawm “Xya Lub Xob Nroo.” Keeb kwm ntawd raug tsim qauv raws li lo lus Henplais uas raug tsim los ntawm kev coj thawj tsab, tsab kaum peb, thiab tsab kawg ntawm niam ntawv Henplais los sib txuas ua ke. Thaum cov tsab ntawv ntawd raug coj los ua ke, lawv tsim tau lo lus Henplais hais tias “qhov tseeb.” Yexus yog “qhov tseeb”, uas kuj yog tus Thawj thiab tus Kawg. Peb tsab ntawv ntawd sawv cev rau tus qauv ntawm txhua txoj kev txav loj ntawm kev kho kom tshiab, vim lawv sawv cev rau thawj, tus ob, thiab tus tim tswv thib peb. Lawv sawv cev rau txoj txheej txheem ntxuav kom huv peb theem uas Daniyee sawv cev rau hauv tshooj kaum ob, tias “raug ntxuav kom huv, raug ua kom dawb, thiab raug sim.” Txoj txheej txheem peb theem ntawm kev sim thiab kev ntxuav kom huv ntawd tau raug Future for America nthuav qhia tau ntau tshaj ob caug xyoo lawm, tiamsis nimno nws tau raug txheeb xyuas tias sawv cev rau ib “keeb kwm zais” nyob hauv cov kab kev kho kom tshiab dawb huv. Qhov “keeb kwm zais” ntawd yog qhov ua tiav zoo kawg nkaus ntawm “Xya Lub Xob Nroo” uas tau raug muab kaw cia kom txog rau tam sim no, me ntsis ua ntej lub sijhawm kev sim siab xaus.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Nws twb tau to taub lawm ntev los lawm tias Xya Lub Xob Quaj sawv cev rau ib qho “kev nthuav qhia txog tej xwm txheej uas tau tshwm sim nyob hauv thawj thiab tus tim tswv ob cov lus,” thiab tias lawv kuj sawv cev rau “tej xwm txheej yav tom ntej uas yuav raug nthuav tawm raws li lawv qhov kev txiav txim.” Tam sim no twb tau raug nthuav tawm lawm, los ntawm qhov Kev Tshwm Sim ntawm “qhov tseeb,” tias peb lub cim ciam kawg ntawm ib txoj kab kev hloov kho yog “keeb kwm zais” ntawm Xya Lub Xob Quaj. Cov cim ciam ntawd pib nrog thawj qhov “kev chim siab” thiab xaus nrog qhov “kev chim siab” kawg. Lub cim ciam nruab nrab yog Lub Suab Quaj Thaum Ib Tag Hmo. Thawj qhov kev chim siab cim tseg qhov pib ntawm “lub sij hawm tos ntev,” uas xaus rau ntawm Lub Suab Quaj Thaum Ib Tag Hmo. Zaj lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo xaus rau ntawm “txoj kev txiav txim” uas qhov kev chim siab kawg raug cim tseg.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Qhov kev chim siab thawj zaug hauv Daniyee tshooj ob, yog Daniyee txoj kev pom tias nws raug muab tso rau hauv ib qho “kev txiav txim kom tuag”. Ces nws thiaj thov “sijhawm”, ua li ntawd thiaj cim tau qhov pib ntawm “lub sijhawm ncua”. Qhov ntawd coj nws mus rau nws txoj kev to taub txog “yam zais,” uas yog zaj lus ntawm Midnight Cry, uas ces tau muab nthuav tawm rau Nenpukhanexa kom nws thiaj li yuav “txiav txim” Daniyee zaj lus.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Nebuchadnezzar qhov “kev txiav txim” txog tus npau suav thiab kev txhais uas Daniel tau nthuav tawm cim rau qhov cim thib peb hauv peb qhov cim uas sawv cev rau “keeb kwm zais” ntawm Xya Lub Xob Nroo. Qhov kev txiav txim ntawd kuj raug coj los hais ntxiv hauv Daniel tshooj peb, uas sawv cev rau txoj cai uas raug siv ruaj khov hauv phau Daniel thiab Tshwm Sim, txoj cai ntawd yog “rov hais dua thiab nthuav dav”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Peb yuav hais txog tshooj peb hauv tsab xov xwm tom ntej, tiam sis tsim nyog taw qhia ntawm no tias kev txiav txim ntawm txoj kevcim thib peb hauv tshooj peb qhia txog txoj kev poob siab kawg, uas tau raug ua qauv tseg los ntawm txoj kev poob siab thawj zaug. “Keeb kwm zais” ntawm xya lub xob quaj qhia txog peb txoj kevcim, pib thiab xaus nrog ib txoj kev poob siab. Hauv Daniyee tshooj ob txoj kev poob siab thawj zaug raug txuas nrog ib daim “lus txib tua neeg” los ntawm Nebukhanexas, thiab hauv tshooj peb txoj kev poob siab kawg raug txuas nrog dua ib daim “lus txib tua neeg” los ntawm Nebukhanexas.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Keeb kwm uas zais cia” ntawm “ob tug tim khawv”, uas sawv cev rau txoj kev txav Future for America, sawv cev rau txoj kev poob siab ntawm Lub Xya hli ntuj 18, 2020. Tom qab ntawd thiaj pib “lub sijhawm ncua tos” raws li sawv cev los ntawm “peb hnub rhais ib nrab” hauv Tshwmsim tshooj kaum ib. Kev tsim dheev thiab kev sawv rov los ntawm cov uas raug “tua rau hauv tej kev” los ntawm tus tsiaj qus uas nce tawm hauv “qab ntuj tob tsis muaj chaw kawg” raug piav meej tshwj xeeb hauv Vajtswv Txojlus cev Vajtswv lus; tiam sis nyob rau theem yooj yim, thaum ob tug tim khawv tsim dheev, lawv nkag siab txog “yam zais” uas sawv cev nyob hauv Daniyee tshooj ob.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Qhov “zais cia” ntawd yog zaj xov ntawm Kev Quaj Thaum Ib Tag Hmo, uas lawv mam li tshaj tawm mus txog Daniyee tshooj peb, thaum txoj cai hnub Sunday uas yuav los sai sai ntawd los txog, thiab qhov kev chim siab zaum kawg tshwm sim. Qhov kev chim siab thawj zaug tau raug ntsib los ntawm cov uas raug sawv cev ua “Daniyee” thaum Lub Xya Hli 18, 2020. Qhov kev chim siab zaum kawg raug ntsib los ntawm tus thawj coj ntawm “kaum tus vajntxwv” uas yog Tebchaws Meskas, thaum kev thim txojkev ntseeg ntawm qib tebchaws qhib kev rau kev puas tsuaj ntawm qib tebchaws los ntawm Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Peb yuav ua kom tiav qhov kev xaus luv thiab qhov xaus ntawm Daniyee tshooj ob hauv zaj ntawv tom ntej.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Xatas tau ntes lub ntiajteb no ua qhev lawm. Nws tau tsa ib hnub Xanpataus cuav, zoo li muab qhov tseem ceeb loj kawg rau nws. Nws tau nyiag txoj kev hwm uas lub ntiajteb Khixatia yuav tsum muab rau tus Tswv hnub Xanpataus mus rau hnub Xanpataus cuav no. Lub ntiajteb pe hawm ib txoj kevcai uas yog kab ke qub txeeg qub teg, yog ib lo lus txib uas neeg tsim los. Ib yam li Nenpukhanexas tau tsa nws tus mlom kub rau ntawm daim teb tiaj Dura, thiab ua rau nws tus kheej raug tsa siab, Xatas kuj tsa nws tus kheej siab hauv hnub Xanpataus cuav no, uas nws tau nyiag daim cim nto moo ntawm ntuj ceebtsheej los rau.” Review and Herald, Lub Peb Hlis 8, 1898.

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