Article

# The Book of Daniel - Number Ten

Phau Ntawv Daniyees - Zauv Kaum

The Process

Txoj Kev Taug Uajlwm

Author

Jeff Pippenger

Published

December 5, 2023

Formats

PDF Unavailable
Word Unavailable
Song MP3

In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Hauv Daniyee tshooj ib, Daniyee raug coj mus rau hauv txoj kev poob cev qhev xya caum xyoo uas Yelemis tau faj lem tseg, thiab nws nyob mus txog rau thawj xyoo ntawm Xa-ulu.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Thiab Daniyee tseem nyob mus txog thawj xyoo ntawm vajntxwv Xa‑u‑lee. Daniel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Yog li no, Daniyee thiaj tau ciaj sia dhau mus thoob plaws tag nrho keeb kwm ntawm xya caum xyoo uas raug coj mus ua qhev, mus txog rau thaum txoj cai tshaj tawm uas pub rau cov Ixayees thaum ub rov qab mus txhim kho dua thiab rov tsim Yeluxalees.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Tam sim no, nyob rau thawj xyoo ntawm Xailes vajntxwv Pawxias, kom lo lus ntawm tus Tswv uas hais los ntawm qhov ncauj Yelemis yuav tiav, tus Tswv thiaj txhawb Xailes vajntxwv Pawxias lub siab, kom nws tshaj tawm thoob plaws hauv nws lub nceeg vaj, thiab muab sau cia ua ntawv thiab hais tias. Exalas 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Yog li ntawd, Daniel yog lub cim ntawm txoj kev sim siab ntawm ib puas plaub caug plaub txhiab leej uas tau pib rau lub Cuaj Hlis 11, 2001, thiab txuas ntxiv mus txog rau thaum “tsab cai,” uas cim tseg txoj kev hu tawm hauv Npanpiloo.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Thiab kuv hnov dua ib lub suab tawm saum ntuj los, hais tias, Nej kuv haiv neeg, cia li tawm hauv nws los, kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej txhob raug nws tej xwm txheej phem. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv tau nco txog nws tej kev tsis ncaj lawm. Qhia Tshwm 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Xya caum xyoo ntawm kev raug ntes yog lub sijhawm ntawm kev sim siab thiab kev ntxuav kom dawb huv ntawm ib puas plaub caug plaub txhiab. Hnub tim 11 lub Cuaj Hli, xyoo 2001, txoj Kev Puas Tsuaj thib peb ntawm Islam tau los txog. Qhov no tsuas yog raug lees paub los ntawm cov uas txais yuav tej qhov tseeb hauv paus ntawm Adventism. Cov pioneers tau txheeb kom raug tias thawj txoj Kev Puas Tsuaj thiab txoj Kev Puas Tsuaj thib ob yog Islam. Nyob rau ob daim pioneer chart xyoo 1843 thiab 1850, uas Ellen White tau pom zoo, thiab uas raug txheeb tias yog ib qho kev ua tiav ntawm Habakkuk tshooj ob, Islam raug txheeb tias yog lub Trumpets thib tsib thiab thib rau. Peb lub Trumpets kawg yog Woe Trumpets.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Thiab kuv txawm ntsia thiab hnov ib tug tim tswv ya hla nruab nrab ntuj ceeb tsheej, hais nrov nrov tias, Kev txom nyem loj, kev txom nyem loj, kev txom nyem loj, yuav los rau cov neeg nyob hauv ntiaj teb no vim yog lwm lub suab raj ntawm peb tug tim tswv uas tseem yuav tshuab ntxiv no! Qhia Tshwm 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Yog hais tias muaj peb lub Raj Ntxhias Kev Puas Tsuaj, thiab lub Raj Ntxhias Kev Puas Tsuaj thawj thiab lub thib ob yog Islam, ces kuj yooj yim heev los pom tias lub Raj Ntxhias Kev Puas Tsuaj thib peb kuj yog Islam thiab. Ib feem ntawm lub cim uas sawv cev rau Islam ua cov Raj Ntxhias Kev Puas Tsuaj, yog lawv raug txwv cia, thiab tom qab ntawd thaum lawv raug tso tawm. Muam White qhia tias plaub cua hauv Tshwm Sim xya yog ib tug “nees npau taws,” nrhiav kom “plam dim” thiab “nqa kev tuag thiab kev puas tsuaj” raws nws qab.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Cov timtswv tab tom tuav plaub cua, uas sawv cev ua ib tug nees npau taws nrhiav kev txeeb dim thiab dhia hla saum npoo tag nrho lub ntiajteb, nqa kev puas tsuaj thiab kev tuag raws nws txoj kev mus.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Peb puas yuav tsaug zog rau ntawm ntug kawg nkaus ntawm lub ntiajteb nyob mus ib txhis? Peb puas yuav nyob ruam nquam, txias, thiab tuag lawm? Au, yog peb muaj tau nyob hauv peb tej pawg ntseeg tus Ntsuj Plig thiab pa ntawm Vajtswv uas tshuab rau hauv Nws haiv neeg, kom lawv sawv tau rau saum lawv ob txhais taw thiab muaj sia nyob. Peb yuav tsum pom tias txojkev ntawd nqaim, thiab lub qhov rooj ntawd kuj nqaim. Tiamsis thaum peb hla dhau lub qhov rooj nqaim ntawd lawm, nws qhov dav tsis muaj ciam kawg li.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Plaub tug tim tswv uas tab tom tuav plaub cua ntawd, lawv tab tom tuav tus “nees chim” hauv zaj lus faj lem hauv Phau Vajlugkub uas ua rau muaj kev tuag thiab kev puam tsuaj. Hauv Tshwm Sim tshooj cuaj, qhov uas thawj thiab tus thib ob Raj Koomtxoos Kev Txom Nyem raug qhia meej, muaj ib tug vajntxwv uas raug qhia meej. Nws raug qhia meej hauv Tshwm Sim “cuaj-kaum ib”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Thiab lawv muaj ib tug vajntxwv kav lawv, uas yog tus tim tswv ntawm lub qhov tob uas tsis muaj chaw kawg, uas nws lub npe hauv lus Henplais hu ua Abaddon, tiam sis hauv lus Kili hu nws lub npe ua Apollyon, zoo li yog tus kav lawv. Tshwmsim 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Lub npe, thiab yog li ntawd tus cwj pwm, ntawm tus vajntxwv ntawm Islam yog Abaddon hauv lus Henplais thiab Apollyon hauv lus Kili. Hauv ob phau Vajlugkub qub thiab tshiab, uas sawv cev los ntawm lus Henplais thiab lus Kili, tus cwj pwm ntawm Islam raug pom nyob hauv lub ntsiab txhais ntawm ob lub npe ntawd. Hauv ob lo lus no, lub ntsiab txhais yog “kev tuag thiab kev puas tsuaj.” Muam White hais tias “tus nees npau taws” uas plaub tug tim tswv tab tom txwv thaum ib puas plaub caug plaub txhiab leej raug muab cim khi yog tab tom nrhiav kom dim tawm mus thiab coj “kev tuag thiab kev puas tsuaj” raws nws txoj kev.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Thawj qhov thawj zaug uas Vajluskub hais txog Islam yog Ishmael, uas yog leej txiv ntawm cov uas tuav raws txoj kev ntseeg Islam. Hauv thawj qhov chaw uas hais txog nws ntawd, nws raug piav tias yog ib tug neeg qus, thiab lo lus uas txhais ua “qus” ntawd txhais tias “tus nees luav qus Arabian”. Thawj qhov chaw uas kev yaj saub hais txog Islam, yog ib lub cim ntawm tsev neeg nees, thiab nees yog yam uas cov pioneer siv los piav qhia Islam ntawm thawj thiab ob Woe rau saum ob daim sacred charts. Plaub cua ntawm Tshwm Sim tshooj xya raug tuav cia, los yog “txwv cia”, mus txog thaum Vajtswv muab nws cov neeg cim. Txoj haujlwm muab cim rau ib puas plaub caug plaub txhiab leej kuj yog txoj haujlwm sim siab thiab txoj haujlwm ntxuav kom dawb huv.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Txhua tej zaj lus piv txwv yaj saub no sawv cev los ntawm Daniyee txoj kev poob cev qhev tau xya caum xyoo, pib nrog Yehauyakhee, uas yog lub cim ntawm kev muaj hwj chim txhawb nqa thawj txoj xov, mus txog rau “txoj cai tshaj tawm” uas hu txiv neej thiab poj niam tawm hauv Npanpiloo. Kev tuav Islam cia kom txwv tseg thiab tom qab ntawd mam tso nws tawm yog ib qho yam ntxwv yaj saub ntawm Islam raws li ib lub cim hauv lus faj lem Vajlugkub.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Thaum lawv raug hu ua “plaub cua,” ces lawv raug tuav tseg thaum Vajtswv cov tub qhe tab tom raug muab khi ntim. Thaum pib ntawm Kev Txom Nyem zaum ob, hauv zaj lus faj lem txog peb puas cuaj caug ib xyoos thiab kaum tsib hnub uas tau ua tiav rau hnub August 11, 1840, plaub tug tim tswv, sawv cev rau Islam ntawm Kev Txom Nyem zaum ob, raug “tso dim.” Thaum kawg ntawm zaj lus faj lem ntawd, lawv raug “txwv tseg.”

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Hais rau tus tim tswv thib rau uas tuav lub raj, tias, Daws plaub tug tim tswv uas raug khi tseg rau ntawm tus dej loj Euphrates. Thiab plaub tug tim tswv ntawd raug daws lawm, uas twb raug npaj cia rau ib teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom tua tau ib feem peb ntawm neeg. Tshwm Sim 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Hnub hnub tim 11 Lub Cuaj Hli, 2001, thawj zaj lus hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej tau txais hwj chim, thaum Islam ntawm txoj Kev Txom Nyem thib peb raug “tso tawm.” Tiamsis tam sim ntawd nws raug “txwv cia.” Muam White piav qhia tias yog vim li cas qhov no thiaj tshwm sim, tab sis ua ntej ntawd peb yuav tsum nco ntsoov tias lub hom phiaj ntawm Islam hauv nws thawj qhov kev hais tseg hauv Vajlugkub yog los ua kom tej haiv neeg npau taws, rau qhov Ishmael txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Tus timtswv ntawm tus Tswv hais rau nws tias, Saib seb, koj cev xeeb tub lawm, thiab koj yuav yug tau ib tug tub, thiab koj yuav tis nws lub npe hu ua Isama‑ees; vim tus Tswv tau hnov koj txoj kev txom nyem. Thiab nws yuav yog ib tug neeg qus; nws txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam nws; thiab nws yuav nyob rau ntawm xub ntiag ntawm nws cov kwv tij sawvdaws. Chivkeeb 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Lub hom phiaj ntawm Islam hauv yaj saub qhia yav tom ntej hauv phau Vajlugkub yog los koom txhua haiv neeg sawv tawm tsam Islam, ua ntej Koom Haum Tebchaws Meskas Sib Koom muab lawv txoj kev chim siab los rau saum cov uas khaws Hnub Xanpataus. Hnub tim 11 lub Cuaj Hli, xyoo 2001, txhua tus uas to taub 9/11 tias yog lub cim qhia txog qhov pib ntawm kev rov muaj dua ntawm txheej xwm raws kab ke ntawm cov xwm txheej Millerite, twb tau los ua ib yam li “Daniel” thaum nws raug coj mus rau Npanpiloo tau xya caum xyoo. Jehoiakim qhia txog qhov pib ntawm txoj kev sim ntawd, thiab Islam ntawm Txoj Kev Puam Tsuaj thib peb thiaj raug tso tawm lawm, tiamsis tam sim ntawd raug txwv cia, kom Vajtswv thiaj li yuav muab Nws haiv neeg ntim cim tau.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Lub zeem muag no tau muab rau xyoo 1847 thaum tseem muaj tsawg heev ntawm cov kwvtij Advent uas ua raws Hnub Xanpataus, thiab hauv cov ntawd kuj tsuas muaj tsawg leej uas xav tias kev ua raws ntawd muaj qhov tseem ceeb txaus los kos ib txoj kab cais ntawm haiv neeg ntawm Vajtswv thiab cov uas tsis ntseeg. Nimno kev ua tiav ntawm lub zeem muag ntawd tab tom pib pom tshwm. ‘Qhov pib ntawm lub sijhawm kev txom nyem’ uas hais txog ntawm no tsis yog hais txog lub sijhawm thaum tej xwm txheej phem yuav pib raug nchuav tawm, tiamsis yog hais txog ib ntus luv luv ua ntej lawv raug nchuav tawm, thaum Khetos tseem nyob hauv lub chaw dawb huv. Lub sijhawm ntawd, thaum txoj haujlwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav tab tom los rau saum lub ntiajteb, thiab tej tebchaws yuav npau taws, los tseem raug tswj cia kom tsis txhob cuam tshuam txoj haujlwm ntawm tus timtswv thib peb. Lub sijhawm ntawd ‘nag lig,’ lossis kev ua kom muaj zog tshiab uas los ntawm tus Tswv lub xub ntiag, yuav los txog, kom pub hwjchim rau lub suab nrov nrov ntawm tus timtswv thib peb, thiab npaj cov neeg dawb huv kom sawv ruaj khov hauv lub sijhawm thaum xya yam xwm txheej phem kawg yuav raug nchuav tawm.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Xyaum has xyoo ntawm Daniyee tau pib rau lub Cuaj Hlis 11, 2001 thaum Islam raug tso tawm thiab ua rau tej haiv neeg npau taws los ntawm kev ntaus tam sim ntawd thiab yam tsis tau xav txog ua ntej rau tus tsiaj qus ntawm lub ntiajteb hauv Tshwmsim tshooj kaum peb. Tom qab ntawd Islam raug txwv tseg, kom txoj hauj lwm ntawm tus tim tswv thib peb thiaj ua tiav tau. Txoj hauj lwm ntawm tus tim tswv thib peb yog kev muab foob rau Vajtswv haiv neeg, thiab thaum txoj hauj lwm ntawd pib rau lub Cuaj Hlis 11, 2001 Ces nag lig tau pib “txau”. Daniyee tshooj ib tab tom piav qhia txog txheej txheem kev sim siab ntawm ib puas plaub caug plaub txhiab leej, pib rau lub Cuaj Hlis 11, 2001, thiab txuas mus txog thaum “suab” thib ob hauv Tshwmsim kaum yim hu Vajtswv lwm pab yaj tawm hauv Npanpiloo. Yog li no Daniyee sawv cev rau ib haiv neeg uas tam sim no nyob hauv kev poob cev qhev sab ntsuj plig, mus txog rau thaum kawg nkaus ntawm txheej txheem kev sim siab. Qhov xaus ntawm lub sijhawm kev sim siab hauv Daniyee tshooj ib raug txheeb qhia tias yog “qhov kawg ntawm cov hnub.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Thaum txog hnub kawg raws li vajntxwv tau hais tseg kom nws coj lawv los rau hauv, tus thawj ntawm cov nom uas raug txiav cev thiaj coj lawv los rau ntawm Nebukhanexas. Vajntxwv thiaj nrog lawv sib tham; thiab hauv lawv sawvdaws ntawd tsis muaj ib tug twg zoo ib yam li Daniyee, Hananiyas, Mixaees, thiab Axaliyas; yog li ntawd lawv thiaj sawv ua haujlwm nyob ntawm vajntxwv xubntiag. Thiab nyob hauv txhua yam teeb meem ntawm kev txawj ntse thiab kev nkag siab uas vajntxwv nug lawv txog, nws pom tias lawv zoo dua kaum npaug li txhua tus khawv koob thiab cov neeg saib hnub qub uas nyob thoob plaws hauv nws lub tebchaws. Daniyee 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Qhov kev sim siab thib peb, uas sawv cev ua ib qho kev ntsuas yaj saub rau Daniyees thiab peb tug neeg tsim txiaj ntawd, yog thaum lawv raug Nenpukhanesas txiav txim, thiab raug pom tias “zoo dua kaum npaug tshaj txhua tus kws ua yees siv thiab cov kws saib hnub qub uas nyob thoob plaws hauv nws lub tebchaws.” Kev sim siab thib peb yog sawv cev los ntawm kev txiav txim, thiab qhov kev txiav txim ntawd tau tshwm sim thaum txog “hnub kawg.” Hauv phau ntawv Daniyees, “hnub kawg” yog qhov chaw uas Daniyees sawv hauv nws feem.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Coob leej coob tus yuav raug ntxuav kom dawb huv, thiab ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav nkag siab; tiam sis cov neeg txawj ntse yuav nkag siab…. Foom koob hmoov rau tus uas tos ntsoov, thiab tuaj txog rau ib txhiab peb puas peb caug tsib hnub. Tiam sis koj (Daniel) cia li mus raws koj txoj hau kev mus txog thaum kawg los txog: rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum kawg ntawm cov hnub.’

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Lub sijhawm twb los txog lawm rau Daniel sawv hauv nws feem. Lub sijhawm twb los txog lawm rau qhov kaj uas tau muab rau nws mus cuag lub ntiajteb raws li tsis tau muaj dua yav tas los. Yog cov uas tus Tswv tau ua ntau yam heev rau lawv yuav taug kev hauv qhov kaj, lawv txoj kev paub txog Khetos thiab txog tej lus faj lem uas muaj feem rau Nws yuav nce ntxiv heev thaum lawv los ze rau qhov kawg ntawm keeb kwm lub ntiajteb no.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Muam White qhia tias “qhov kawg ntawm tej hnub” muaj kev sib txuas nrog txoj kev ntxuav kom huv hauv nqe kaum ntawm Daniel tshooj kaum ob. Nws nquag siv nqe kaum, nrog rau nqe kaum peb hais tias, “qhov kawg ntawm tej hnub.”

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Coob leej coob tug yuav raug ntxuav kom dawb huv, thiab ua kom dawb paug, thiab raug sim; tiam sis cov neeg phem yuav ua phem zuj zus: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg txawj ntse yuav to taub…. Foom koob hmoov rau tus uas ua siab ntev tos, thiab mus txog ib txhiab peb puas peb caug tsib hnub. Tiamsis koj (Daniel) cia li mus raws koj txojkev mus txog thaum kawg los txog: rau qhov koj yuav tau so, thiab sawv hauv koj feem thaum kawg ntawm cov hnub.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Daniel nim no tab tom sawv hauv nws feem uas raug nws, thiab peb yuav tsum pub chaw rau nws hais lus rau cov neeg. Peb txoj xov yuav tsum tawm mus zoo li ib lub teeb uas cig ntsa iab. ‘Lub sijhawm ntawd Mi-kha-el yuav sawv tsees, tus thawj loj uas sawv tiv thaiv rau cov menyuam ntawm koj haiv neeg: thiab yuav muaj ib lub sijhawm kev txom nyem, yam tsis tau muaj dua txij thaum muaj ib haiv neeg los txog rau tib lub sijhawm ntawd: thiab lub sijhawm ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas yuav pom tias muaj sau npe nyob hauv phau ntawv. Thiab ntau leej ntawm cov uas tsaug zog hauv hmoov av ntawm lub ntiajteb yuav tsim los, qee leej mus rau txoj sia nyob mus ib txhis, thiab qee leej mus rau kev txaj muag thiab kev raug saib tsis taus nyob mus ib txhis. Thiab cov uas muaj tswvyim yuav ci ntsa iab zoo li qhov kaj ntawm lub ntuj; thiab cov uas coj coob leej mus rau txoj kev ncaj ncees yuav zoo li cov hnub qub mus ib txhis thiab tsis kawg li.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Cov lus no qhia txog tes haujlwm uas peb yuav tsum ua nyob rau hauv cov hnub kawg no. Peb tseem tsis tau tsaug zog ib nrab li tsim nyog. Peb tsis muaj lub hwj chim uas yog yam tseem ceeb rau kev ua tes haujlwm uas yuav tsum tau ua. Peb yuav tsum los rau hauv txoj sia, los rau hauv kev sib koom siab. Tam sim no, yog tam sim no no ntag, peb yuav tsum sawv ruaj khov hauv txoj hauj lwm uas kev hloov siab lees txim thiab kev zam txim yuav yog cov yam ntxwv tseem ceeb uas pom tseeb hauv peb tes haujlwm. Yuav tsum tsis txhob muaj kev sib cav sib ceg. Twb lig dhau lawm uas yuav koom tes nrog Xatas hauv nws tes haujlwm uas ua kom qhov muag dig. Twb lig dhau lawm uas yuav mloog tej dab ntxias thiab tej lus qhuab qhia ntawm dab phem.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “Tau raug qhuab qhia kom hais tias thaum Vaj Ntsuj Plig Dawb Huv pub tus nplaig thiab lo lus hais tawm, peb yuav pom ib txoj hauj lwm uas ua zoo ib yam li qhov uas tau ua rau hnub Peetekos. Cov sawv cev ntawm Khetos yuav ua hauj lwm nrog kev txawj ntse. Yuav tsis pom muaj ib tug neeg nyob ntawm no thiab lwm tus nyob ntawd nrhiav kev rhuav tshem thiab puas tsuaj.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Ua ntej txoj kevcai txiav txim yuav tshwm los, ua ntej hnub ntawd dhau mus zoo li cov plua tshauv uas cua tshuab ya, ua ntej tus Tswv txoj kev npau taws hnyav los rau saum nej, ua ntej hnub uas tus Tswv chim siab los rau saum nej, nej txhua tus uas txo hwjchim hauv ntiajteb no, uas tau ua raws li Nws txoj kev txiav txim, cia li nrhiav tus Tswv; nrhiav kev ncaj ncees, nrhiav kev txo hwjchim: tej zaum nej yuav raug zais cia rau hnub uas tus Tswv chim.’” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Kev muab cim rau ib puas plaub caug plaub txhiab tus, uas raug sawv cev los ntawm xya caum xyoo ntawm Daniyees txoj kev poob cev qhev hauv Npanpiloo, kuj raug sawv cev hauv Daniyees tshooj kaum ob, nqe kaum. Nqe ntawd muaj lub cim xeeb ntawm “qhov tseeb,” rau qhov nws qhia txog peb theem uas yog cov yam ntxwv ntawm lo lus Henplais hu ua “qhov tseeb.” Coob leej yuav raug ntxuav kom huv, raug ua kom dawb, thiab mam li raug sim. Daniyees thiab peb tug uas tsim nyog ntawd raug ntxuav kom huv los ntawm kev ntshai Vajtswv hauv tshooj ib, vim lawv tau txiav txim siab tias yuav tsis noj zaub mov ntawm Npanpiloo. Tom qab ntawd lawv thiaj qhia tau ib lub ntsej muag uas raug ua kom zoo nkauj dua thiab puv npo dua cov uas noj cov zaub mov ntawm Npanpiloo. Lawv lub ntsej muag ntawd yog Khetos txoj kev ncaj ncees, uas yog cov tsoos tsho dawb. Ces lawv raug sim thaum lawv nkag mus rau hauv Nenpukhanesas txoj kev txiav txim, thaum kawg ntawm cov hnub.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

Thaum txog “hnub kawg,” thaum Daniyees sawv “rau hauv nws feem,” “kev paub txog Khetos thiab tej lus faj lem uas hais txog Nws yuav muaj kev nce ntau heev” rau Vajtswv haiv neeg. Nexukhanexa pom tias hauv “txhua yam uas yog kev txawj ntse thiab kev nkag siab,” Daniyees thiab peb tug tsim nyog ntawd raug “pom” tias “zoo dua kaum npaug tshaj txhua tus neeg txawj yees siv thiab cov neeg saib hnub qub uas nyob hauv nws tag nrho lub nceeg vaj.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Daniyees tshooj ib tab tom qhia txog txoj kev paub dhau los ntawm ib puas plaub caug plaub txhiab leej, uas hla dhau ib txheej txheem sim siab muaj peb kauj ruam. Hais lus piav txog txoj txheej txheem ntawd, Muam White hais tias, “Cov lus no nthuav qhia txoj hauj lwm uas peb yuav tsum ua nyob rau hauv cov hnub kawg no. Peb tseem tsis tau tsaug zog ib nrab. Peb tsis muaj lub hwj chim uas yog yam tseem ceeb rau kev ua txoj hauj lwm uas yuav tsum tau ua. Peb yuav tsum los rau hauv txoj sia, los rau hauv kev sib koom. Nim no, yog tam sim no no, peb yuav tsum sawv hauv txoj hauj lwm ntawd uas kev hloov siab lees txim thiab kev zam txim yuav yog cov yam ntxwv ci ntsa iab ntawm peb txoj hauj lwm. Yuav tsum tsis txhob muaj kev sib ceg li.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Txojkev kuaj uas coj mus txog rau “qhov kawg ntawm tej hnub,” kuj coj mus rau kev sawv hauv qhov tuag rov los ntawm ob tug timkhawv hauv Tshwmsim tshooj kaum ib. Tes haujlwm uas peb yuav tsum ua tam sim no yog txais yuav txoj xov ntawm lub Cuaj Hlis 11, 2001 thiab tsim los, raws li tej pob txha qhuav tuag sawv cev. “Peb yuav tsum los ciaj sia, los koom ua ib.” Thaum peb ua li no, cov yam ntxwv tshwj xeeb ntawm peb tes haujlwm yuav yog peb “kev hloov siab lees txim thiab kev zam txim.” Yam ntxwv tshwj xeeb ntawm peb tes haujlwm yog sawv cev los ntawm Daniyees hauv tshooj cuaj, thaum nws thov Vajtswv txoj kev thov ntawm Levis Kev Cai nees nkaum rau, thov kom zam txim rau nws tej kev txhaum thiab tej kev txhaum ntawm nws cov yawg koob, thaum tib lub sijhawm lees paub tias nws tau taug kev tawm tsam Vajtswv txij li qhov kev poob siab uas cim pib rau lub sij hawm ncua nyob rau lub Xya Hli 18, 2020. Nws kuj yuav tsum lees paub tias Vajtswv tau taug kev tawm tsam nws nyob rau tib lub sijhawm ntawd thiab. Daniyees sawv cev rau cov uas tau hla dhau ib txoj kev poob cev qhev ntawm “xya caum xyoo,” txij puag thaum lub Xya Hli 18, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Xya caum xyoo yog ib lub cim ntawm “xya lub caij” hauv Leviticus nees nkaum rau. Phau Ntawv Keeb Kwm qhia peb tias xya caum xyoo ntawd yog lub sijhawm uas thaj av yuav “txaus siab” rau cov hnub Xanpataus uas nws tsis tau raug tso cai txaus siab vim cov Yixayee thaum ub tau ntxeev siab tawm tsam txoj kev khi lus hauv Leviticus nees nkaum tsib.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Kom ua kom tiav raws li lo lus ntawm tus Tswv uas tawm hauv Yelemis lub qhov ncauj, mus txog thaum lub tebchaws tau txais kev so ntawm nws cov xab npum hnub; rau ntev npaum li nws nyob twjywm tseg cia thiab raug tso tseg ntawd nws thiaj li ceev hnub xab npum, kom tiav xya caum xyoo. 2 Vaj Keeb Kwm 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Raws li ib lub cim ntawm ib qho “hav zoov qhuav” yaj saub, “peb hnub thiab ib nrab” uas ob tug timkhawv hauv Tshwmsim tshooj kaum ib pw tuag hauv txoj kev tom qab Lub Xya hli ntuj 18, 2020 yog ib lub cim ntawm “xya caum xyoo”, thiab kuj yog ib lub cim ntawm “xya sij hawm” thiab. Nyob rau “qhov kawg ntawm tej hnub,” yog ib lub cim ntawm qhov kawg ntawm cov hnub yaj saub uas raug kaw cia rau hauv phau ntawv Daniel.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Xyoo 1798, phau ntawv Daniyee tau raug qhib lub foob, thiab Daniyee tau sawv hauv nws feem, npaj txhij kom ua tiav nws lub hom phiaj.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Thaum Vajtswv muab ib txoj hauj lwm tshwj xeeb rau ib tug neeg ua, nws yuav tsum sawv ruaj hauv nws feem thiab nws qhov chaw ib yam li Daniel tau ua, npaj txhij teb Vajtswv txoj kev hu, npaj txhij ua kom tiav Nws lub hom phiaj.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Hnub Kaum Hli 22, 1844, raws li kev ua tiav ntawm Daniel tshooj yim, thiab nqe kaum plaub, phau ntawv Daniel rov qab sawv dua hauv nws feem. Xyoo 1798, thiab 1844, yog qhov xaus ntawm thawj thiab ob qhov kev chim, thiab yog li ntawd cim txog qhov kawg ntawm “xya lub sij hawm.” “Qhov kawg ntawm cov hnub” hauv phau ntawv Daniel yog ib lub cim qhia txog qhov xaus ntawm ib txoj kev poob cev qhev uas “xya lub sij hawm” sawv cev rau. Hauv Daniel tshooj plaub, Nebuchadnezzar tau nyob ua ib tug tsiaj qus thaum “xya lub sij hawm” hla dhau saum nws. Thaum txog “qhov kawg ntawm cov hnub,” nws lub nceeg vaj thiab nws lub tswv yim rov qab los rau nws.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Thaum txog thaum kawg ntawm tej hnub ntawd, kuv Nebukhanexas tsa kuv ob lub qhov muag ntsia mus rau saum ntuj, thiab kuv txoj kev txawj ntse rov los rau kuv; ces kuv qhuas Tus Siab Tshaj Plaws, thiab kuv qhuas thiab hwm tus uas muaj txoj sia nyob mus ib txhis, tus uas nws txoj kev kav yog ib txoj kev kav mus ib txhis, thiab nws lub nceeg vaj nyob thoob plaws ib tiam dhau ib tiam: Thiab txhua tus neeg nyob hauv ntiajteb raug suav hais tias tsis muaj nqis dabtsi li; thiab nws ua raws li nws lub siab nyiam hauv pab tub rog saum ntuj, thiab hauv nruab nrab cov neeg nyob hauv ntiajteb no: thiab tsis muaj leejtwg cheem tau nws txhais tes, lossis hais tau rau nws tias, Koj ua dabtsi? Nyob rau tib lub sijhawm ntawd kuv lub tswvyim rov los rau kuv; thiab rau lub meej mom ntawm kuv lub nceeg vaj, kuv lub koob meej thiab kuv lub hwjchim ci ntsa iab rov los rau kuv; thiab kuv cov kws sablaj thiab kuv cov nom tswv tuaj nrhiav kuv; thiab kuv raug muab tsa ruaj khov rau hauv kuv lub nceeg vaj, thiab koob meej hwjchim loj kawg nkaus raug ntxiv rau kuv. Daniyees 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Qhov kawg ntawm lub sijhawm kaw cim ntawm ib puas plaub caug plaub txhiab leej raug sawv cev ua “qhov kawg ntawm cov hnub,” thiab yog li ntawd nws sawv cev rau qhov kev xaus raws li lub cim ntawm “xya caum xyoo” thiab kuj ntawm “xya sij hawm.” Nyob rau lub sijhawm ntawd, “kev hloov siab lees txim thiab kev zam txim” yuav yog cov yam ntxwv uas sawv cev rau txoj hauj lwm ntawm cov uas yav tas los tuag nyob hauv txoj kev uas hla dhau lub hav ntawm cov pob txha qhuav uas tuag lawm.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Qhov yam uas pom tau ntawm txoj haujlwm hloov siab lees txim ntawm ib puas plaub caug plaub txhiab tus raug sawv cev hauv Exekees tshooj cuaj tias yog “nroo ncho thiab quaj ntsuag.” Thaum Vajtswv haiv neeg lees lawv tej kev txhaum ntawm lawv tus kheej thiab tso tseg tej ntawd, thaum lawv lees paub tias lawv tau rov ua tib yam tej kev txhaum uas lawv cov yawg koob tau ua, thaum lawv muab tseg lawv txoj kev khav theeb hauv lawv tus kheej txoj kev xav thiab lees tias lawv tau taug kev tawm tsam Vajtswv, thiab ntxiv thiab tias txij thaum lub sijhawm qeeb tuaj txog rau hnub Xya hli ntuj 18, 2020, Nws kuj tau taug kev tawm tsam lawv thiab, ces lawv thiaj yuav raug pom tias muaj hwjchim yaj saub “kaum npaug” tshaj txhua tus lwm tus uas lees tias yog neeg txawj ntse hauv lub nceeg vaj.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Txoj kev muab lub cim pib nrog kev tso Islam tawm, thiab tom qab ntawd mam li muab nws txwv tseg. Txoj kev ntawd xaus ib yam li nws tau pib, thaum Islam rov raug tso tawm dua ib zaug ntxiv. Nws raug tso tawm thaum kawg ntawm cov hnub ntawm lub sijhawm muab lub cim, uas rau Daniyee yog txoj cai tshaj tawm ntawm Xailas uas hu kom tibneeg tawm hauv Npanpiloo. Nyob ntawd, thaum kawg ntawm cov hnub ntawm kev ntxuav kom dawb huv, ntawm txoj kev txiav txim ntawm txoj cai hnub Caiv “txoj cai tshaj tawm” hauv Tebchaws Meskas, cov uas ncaj ncees yuav raug pom tias muaj hwjchim cev Vajtswv lus “kaum npaug ntau dua.”

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Koj tab tom muab tus Tswv txojkev los yuav nyob deb dhau lawm. Kuv pom tias nag tom qab tab tom los zoo li [ceev nrooj ib yam li] lub suab qw thaum ib tag hmo, thiab nrog hwjchim kaum npaug ntxiv.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Peb yuav pib xav txog Daniel tshooj ob hauv tsab xov xwm tom ntej.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Qhov no yog txoj kev quaj thaum ib tag hmo, uas yuav tsum pub hwjchim rau tus timtswv thib ob txoj xov. Cov timtswv raug xa tawm saum ntuj los tsa cov neeg dawb huv uas poob siab kom tsim dheev, thiab npaj lawv rau txoj hauj lwm loj uas nyob ntawm lawv xub ntiag. Cov neeg muaj peevxwm tshaj plaws tsis yog cov xub thawj uas tau txais txoj xov no. Cov timtswv raug xa mus cuag cov neeg txo hwjchim, rau siab ntso pehawm, thiab yuam kom lawv tsa suab quaj tias, ‘Saib seb, Tus Nraug Vauv los lawm; nej cia li tawm mus ntsib Nws!’ Cov uas raug tso siab rau txoj kev quaj no tau maj nroos, thiab hauv lub hwjchim ntawm tus Vaj Ntsuj Plig Dawb Huv tshaj tawm txoj xov ntawd, thiab tsa lawv cov kwvtij uas poob siab kom tsim dheev. Txoj hauj lwm no tsis sawv ntawm neeg lub tswvyim thiab kev kawm, tiamsis sawv hauv Vajtswv lub hwjchim, thiab Nws cov neeg dawb huv uas hnov txoj kev quaj ntawd tsis muaj peevxwm tawm tsam tau. Cov uas muaj sab ntsuj plig tshaj plaws tau txais txoj xov no xub thawj, hos cov uas yav tas los tau ua cov coj hauv txoj hauj lwm yog cov kawg uas tau txais thiab pab ntxiv suab quaj kom nrov loj tias, ‘Saib seb, Tus Nraug Vauv los lawm; nej cia li tawm mus ntsib Nws!’” Early Writings, 238.

Back to Articles