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# The Book of Daniel - Number Twenty-Eight

Phau Ntawv Daniyees – Zauv Nees nkaum Yim

Walls

Phab ntsa

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukhanexas sawv cev rau qhov pib ntawm Kev Ntseeg Adventis, qhov pib ntawm Tebchaws Meskas, qhov pib ntawm lub kub ntawm Cov Protestas thiab qhov pib ntawm lub kub ntawm Cov Republican. Npanpilasas sawv cev rau qhov kawg ntawm tag nrho cov kab no.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukhanexa sawv cev rau keeb kwm ntawm thawj thiab tus timtswv thib ob cov lus txib txij xyoo 1798 mus txog rau xyoo 1844, thiab qhov pib ntawm Vajtswv txoj kev txiav txim tshuaj xyuas. Nws zaj lus tim khawv mus raws nraim li Daniyees tshooj ib. Belshaxas sawv cev rau keeb kwm ntawm tus timtswv thib peb cov lus txib txij xyoo 1989 mus txog rau txoj cai Hnub Caiv, thiab qhov pib ntawm Vajtswv txoj kev txiav txim ua tiav. Nws zaj lus tim khawv mus raws nraim li Daniyees tshooj ib mus txog tshooj peb.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukhanexa qhia txog qhov kawg ntawm “xya lub sijhawm” uas tau los rau saum lub nceeg vaj qaum teb ntawm cov Yixalayees xyoo 1798, thaum nws lub nceeg vaj raug muab rov qab los rau nws tom qab nws tau nyob nrog lub siab zoo li tus tsiaj qus. Nws zaj lus tim khawv txuas mus txog rau thaum qhib txoj kev txiav txim xyuas thaum kawg ntawm “xya lub sijhawm,” uas tau los rau saum lub nceeg vaj qab teb ntawm Yudas xyoo 1844. Hauv nws zaj lus tim khawv lo lus “teev” sawv cev rau txoj xov hais txog teev txiav txim ntawm tus tim tswv thawj, thiab tom qab ntawd dua, nws sawv cev rau kev los txog ntawm txoj xov ntawd. “Teev” hauv nws zaj lus tim khawv cim tseg ob qho tib si xyoo 1798, thiab 1844, uas ob xyoos no sawv cev rau qhov xaus ntawm thawj txoj kev chim thiab txoj kev chim kawg raws li txoj cai.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Qhov kawg ntawm Belshazzar raug cim tseg los ntawm txoj kev sau tsis paub uas txhais tau tias yog ob txhiab tsib puas nees nkaum. Cov “xya lub sij hawm,” txawm yog sawv cev ua ib “teev,” ib “kev tawg khiav mus nyob txhua qhov,” los sis “ob txhiab tsib puas nees nkaum,” yog ib lub cim ntawm kev txiav txim. Nimrod txoj kev txiav txim yog ib “kev tawg khiav mus nyob txhua qhov,” Nebuchadnezzar li yog “xya lub sij hawm,” hos Belshazzar li yog ob txhiab tsib puas nees nkaum. Thaum Nebuchadnezzar txiav txim rau peb tug neeg tsim nyog ntawd, nws kom ua kom lub cub tawg kub “xya npaug” tshaj qhov ib txwm muaj.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Kev txiav txim ntawm “xya lub sij hawm” raug cim tseg rau thaum txoj xov thawj tuaj txog, thiab thaum txoj xov thib peb tuaj txog. Qhov kawg ntawm Millerite Adventism xyoo 1863 pib nrog kev tsis lees txais txoj kev qhuab qhia txog “xya lub sij hawm,” thiab ib puas nees nkaum rau xyoo tom qab, xyoo 1989, “lub sij hawm kawg” rau keeb kwm ntawm tus tim tswv thib peb tau tuaj txog. Ib puas nees nkaum rau yog ib lub cim ntawm “xya lub sij hawm”; yog li ntawd qhov kawg ntawm kev txav ntawm tus tim tswv thawj hauv xyoo 1863, mus txog rau thaum pib ntawm kev txav ntawm tus tim tswv thib peb hauv xyoo 1989, raug txuas ua ke los ntawm “xya lub sij hawm” los ntawm tus lej cim ib puas nees nkaum rau.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Txawm li cas los xij, zaj lus tim khawv txog Belshazzar txoj kev poob nyob hauv Daniyees tshooj tsib qhia tias tsis muaj leej twg pom tau txoj kev txiav txim ntawm “xya lub sij hawm,” txawm yog tias nws twb raug sau cia rau saum “phab ntsa” lawm. Rau lub kub Republican, txoj kev txiav txim ntawd raug sau rau saum Thomas Jefferson “phab ntsa ntawm kev cais pawg ntseeg thiab lub xeev,” uas raug muab tshem tawm nyob hauv Daniyees tshooj tsib. Rau lub kub Protestant tseeb, txoj kev txiav txim ntawd raug sau rau saum ob daim ntawv qhia dawb ceev uas raug dai rau saum “phab ntsa” xwv kom cov uas nyeem tau nws thiaj khiav tau. Tiamsis hauv txoj kev dig muag ntawm Laodicea, cov lus ntawd tsis muaj cuab kav paub meej. Hauv ob rooj no tib si, cov lus ntawm txoj kev txiav txim sawv cev tias ob lub kub, yog lub Protestant tseeb thiab lub Republican, raug muab luj rau hauv cov nplai, thiab pom tias tsis txaus. Zaj dab neeg ntawm Belshazzar muaj ib txoj lus rau lub kub Republican, uas sawv cev rau cov haiv neeg hauv ntiaj teb.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Hauv hauv keeb kwm ntawm Nebuchadnezzar thiab Belshazzar, Vajtswv hais rau tej haiv neeg ntawm nim no.” Signs of the Times, July 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Zaj dab neeg hais txog Belshazzar kuj muaj ib zaj lus ceeb toom rau lub hwj chim Protestant, uas sawv cev rau cov neeg hauv ntiaj teb.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Hauv hauv keeb kwm ntawm Nebuchadnezzar thiab Belshazzar, Vajtswv hais lus rau cov neeg niaj hnub no.” Bible Echo, September 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Txoj kev txhaum ntawm Belshazzar sawv cev rau txoj kev txhaum ntawm ob lub kub ntawm tus tsiaj qus hauv ntiajteb. Txoj kev txhaum ntawm ib lub kub twg yog pom nyob rau hauv lawv txoj kev tsis lees txais lawv tej kev tseeb hauv paus, thaum lawv tseem muaj kev paub puv npo txog cov kev tseeb ntawd. Lub kub Republican raug hu kom ris lub luag haujlwm raws li qhov kaj ntawm Txoj Cai Lij Choj, thiab raws li keeb kwm thaum pib uas daim ntawv ntawd los saum ntuj los raug tsim tawm, tiamsis txij thaum ntawd los nws tau raug tsis lees txais zuj zus lawm. Thaum lub tebchaws hais lus zoo li ib tug zaj, ces phab ntsa piv txwv uas cais pawg ntseeg thiab lub xeev yuav raug tshem tawm lawm. Hos rau lub kub Protestant tseeb tiag, qhov kaj los ntawm keeb kwm ntawm thawj thiab tus tim tswv thib ob tej lus, thaum cov hauv paus raug tsa ruaj khov, twb raug tsis lees txais zuj zus lawm, thiab yuav tseem raug tsis lees txais ntxiv zuj zus mus, mus txog thaum “phab ntsa” ntawm Vajtswv txoj cai kuj yuav raug tsis lees txais thaum kawg.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Tus yaj saub ntawm no piav txog ib haiv neeg uas, nyob rau hauv ib lub sijhawm uas sawv daws tig ncaim ntawm qhov tseeb thiab txoj kev ncaj ncees, tab tom nrhiav los rov tsa cov ntsiab cai uas yog lub hauv paus ntawm Vajtswv lub nceeg vaj. Lawv yog cov kho qhov chaw tawg uas twb raug ua rau hauv Vajtswv txoj kevcai lawm—yog phab ntsa uas Nws tau tsa ncig Nws cov neeg uas Nws tau xaiv los tiv thaiv lawv, thiab kev mloog lus rau tej lus qhuab qhia hais txog kev ncaj ncees, qhov tseeb, thiab kev dawb huv ntawd, yog yam uas yuav ua lawv qhov chaw tiv thaiv mus ib txhis.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Nyob rau hauv tej lus uas muaj lub ntsiab meej kawg li, tus yaj saub qhia txog tes haujlwm tshwjxeeb ntawm pawg neeg seem no uas txhim tsa lub ntsa. ‘Yog koj thim koj txhais ko taw kom tsis txhob ua txhaum Hnub Xanpataus, kom tsis txhob ua yam koj nyiam rau hauv Kuv hnub dawbhuv; thiab yog koj hu Hnub Xanpataus tias yog ib hnub zoo siab, yog hnub dawbhuv ntawm tus Tswv, uas tsimnyog hwm; thiab yog koj hwm Nws, tsis yog taug koj tus kheej tej kev, tsis yog nrhiav koj tus kheej tej kev txaus siab, tsis yog hais koj tus kheej tej lus: ces koj yuav zoo siab rau hauv tus Tswv; thiab Kuv yuav ua rau koj caij saum tej chaw siab hauv ntiajteb, thiab pub rau koj noj Yakhauj koj yawg koob tej qub txeeg qub teg: rau qhov tus Tswv lub qhov ncauj twb hais li ntawd lawm.’ Yaxayas 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Txoj kev kawm Vajlugkub uas cov timtswv ceeb tsheej tau qhia rau William Miller, sawv cev rau Vajtswv tej kevcai yav tom ntej, thiab tsis zoo li cov Yixayee thaum ub, cov Yixayee niaj hnub no raug teem tseg kom ua cov neeg khaws cia tsis yog tsuas yog txoj kevcai ntawm Kaum Lo Lus Txib xwb, tiam sis kuj yog tej lus cev Vajtswv lus yav tom ntej thiab.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Vajtswv tau hu Nws pawg ntseeg nyob rau tiam no, ib yam li Nws tau hu cov Yixayee thaum ub, kom sawv ruaj ua qhov kaj rau hauv ntiajteb. Los ntawm rab hniav txiav muaj hwjchim loj ntawm qhov tseeb, uas yog tej lus tshaj tawm ntawm tus timtswv thawj, tus timtswv ob, thiab tus timtswv peb, Nws tau cais lawv tawm ntawm tej pawg ntseeg thiab tawm ntawm lub ntiajteb kom coj lawv los nyob rau hauv txoj kev nyob ze dawb huv rau Nws tus kheej. Nws tau tsa lawv ua cov neeg khaws cia Nws txoj kevcai, thiab tau tso siab rau lawv tej qhov tseeb loj ntawm tej lus faj lem rau lub sijhawm no. Ib yam li tej lus dawb huv uas tau muab tso rau cov Yixayee thaum ub, tej no yog ib qho kev tso siab dawb huv uas yuav tsum muab tshaj tawm rau lub ntiajteb. Peb tug timtswv hauv Tshwmsim 14 sawv cev rau cov neeg uas lees txais qhov kaj ntawm Vajtswv tej lus tshaj tawm thiab tawm mus ua Nws cov cuab yeej los nrov lub suab ceeb toom thoob plaws txhua qhov ntev thiab dav ntawm lub ntiajteb. Khetos tshaj tawm rau Nws cov thwjtim tias: ‘Nej yog qhov kaj ntawm lub ntiajteb.’ Rau txhua tus ntsujplig uas lees txais Yexus, tus ntoo khaublig ntawm Kalakalis hais tias: ‘Saib seb tus ntsujplig muaj nqes npaum li cas: “Nej cia li mus thoob plaws lub ntiajteb, thiab tshaj tawm txoj moo zoo rau txhua tus tsiaj txhu.”’ Tsis txhob cia ib yam dabtsi raug tso cai los txwv txoj haujlwm no. Nws yog txoj haujlwm tseem ceeb tshaj plaws rau lub sijhawm no; nws yuav tsum nthuav mus deb li mus ib txhis. Txoj kev hlub uas Yexus tau qhia rau neeg tej ntsujplig hauv txoj kev txi uas Nws tau ua rau lawv txoj kev txhiv dim, yuav txhawb kom tag nrho Nws cov thwjtim ua haujlwm.” Testimonies, volume 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Cov keeb tseeb loj ntawm kev yaj saub,” uas cov tim tswv tau xa los, thiab tau raug tsa ruaj los ntawm txoj hauj lwm ntawm William Miller, yog “ib txoj kev tso siab dawb huv uas yuav tsum muab tshaj tawm rau lub ntiaj teb.” Txoj kev cai ntawm Kaum Nqe Kev Cai, cov cai ntawm ntuj tsim, cov cai ntawm kev noj qab haus huv, thiab cov cai ntawm txoj kev kawm txog kev yaj saub, txhua yam no raug muab los ntawm tib tug Tus Tsim Kev Cai Loj, thiab kev tsis lees txais ib Nqe Kev Cai xwb kuj yog kev tsis lees txais lawv txhua tus. Kev tsis lees txais txoj kev kawm uas tau muab rau William Miller tau pib ib qho kev ntxeev siab uas nce zuj zus mus, uas thaum kawg yuav coj Adventism mus txog qhov tsis lees txais hnub Xanpataus hnub xya.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Tus Tswv muaj ib qho kev sib hais tawm tsam Nws haiv neeg uas lees tias yog Nws nyob rau hnub kawg no. Hauv qhov kev sib hais no, tibneeg uas nyob rau tej haujlwm muaj lub luag haujlwm yuav coj ib txoj kev uas ncaj qha tawm tsam txoj kev uas Nehemiah tau taug. Lawv yuav tsis yog tsuas yog lawv tus kheej tsis quav ntsej thiab saib tsis taus Hnub Xanpataus xwb, tiam sis lawv tseem yuav sim txwv tsis pub lwm tus khaws nws, los ntawm kev muab nws zais rau hauv qab tej khib nyiab ntawm kab ke thiab kevcai qub. Hauv tej pawg ntseeg thiab hauv tej kev sib txoos loj nyob rau qhov chaw qhib, cov xibhwb yuav hais qhuab ntuas rau cov neeg txog qhov yuav tsum khaws thawj hnub ntawm lub limtiam. Muaj tej kev puas tsuaj saum hiav txwv thiab saum thaj av; thiab tej kev puas tsuaj no yuav nce ntxiv, ib qho xwm txheej phem raws nraim ib qho tuaj; thiab pab pawg me ntawm cov uas khaws Hnub Xanpataus raws li lub siab dawb paug yuav raug tsa tawm los ua cov uas tab tom coj Vajtswv txoj kev chim los rau saum lub ntiajteb vim lawv tsis hwm Hnub Caiv.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Xatas txhawb nqa txoj kev dag no kom nws yuav ntes tau lub ntiaj teb mus ua qhev. Nws lub hom phiaj yog yuam kom tibneeg lees txais tej kev yuam kev. Nws koom tes nquag hauv kev tshaj tawm txhua yam kev ntseeg cuav, thiab hauv nws tej kev siv zog los yuam kom txais tej lus qhuab qhia yuam kev nws yuav tsis tseg ib yam dabtsi. Nyob hauv daim ntaub npog ntawm kev kub siab rau kev ntseeg, tibneeg, raug nws tus ntsujplig haub ntxias, tau tsim tej kev tsimtxom lim hiam tshaj plaws rau lawv cov kwvtij neejtsa, thiab tau muab tej kev txom nyem txaus ntshai tshaj plaws rau saum lawv. Xatas thiab nws cov neeg sawv cev tseem muaj tib tug ntsujplig ntawd; thiab keeb kwm yav tag los yuav rov muaj dua nyob rau hauv peb tiam no.”

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Muaj tej neeg uas tau tsa lawv tej siab thiab lawv lub siab nyiam kom ua tiav txoj kev phem; nyob hauv tej qhov tob tsaus ntuj ntawm lawv lub siab lawv twb txiav txim siab lawm tias lawv yuav ua tej kev txhaum dab tsi. Cov neeg no dag lawv tus kheej. Lawv tau tsis kam lees Vajtswv txoj kevcai loj ntawm txoj kev ncaj, thiab hloov chaw nws lawv tau tsa ib tug qauv raws li lawv tus kheej, thiab thaum muab lawv tus kheej piv nrog tus qauv ntawd lawv tshaj tawm tias lawv dawb huv. Tus Tswv yuav tso cai rau lawv qhia tawm yam uas nyob hauv lawv lub siab, kom ua tawm raws li tus ntsuj plig ntawm tus thawj uas kav lawv. Nws yuav cia lawv qhia tawm lawv txoj kev ntxub nws txoj kevcai hauv lawv txoj kev coj rau cov uas ncaj ncees rau tej uas kevcai ntawd thov kom ua. Lawv yuav raug txhawb los ntawm tib tus ntsuj plig ntawm kev kub ntxhov sab kev ntseeg uas tau yaum kom cov neeg coob coob mus ntsia ntsia qhov kev muab Khetos ntsia saum ntoo khaub lig; pawg ntseeg thiab xeev yuav koom ua ke hauv tib txoj kev sib haum xeeb uas qias vuab tsuab.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Pawg ntseeg niaj hnub no tau taug raws li cov kauj ruam ntawm cov Yudais thaum ub, uas tau muab Vajtswv tej lus txib tso tseg rau lawv tej kab ke qub ntawm lawv tus kheej. Nws tau hloov txoj cai uas raug tsa tseg, rhuav txoj kev cog lus nyob mus ib txhis, thiab tam sim no, ib yam li thaum ntawd, kev khav theeb, kev tsis ntseeg, thiab kev tsis ncaj rau txoj kev ntseeg yog qhov tshwm sim. Nws lub xeev tseeb raug nthuav tawm hauv cov lus no hauv zaj nkauj ntawm Mauxes: ‘Lawv tau ua kom lawv tus kheej puas tsuaj lawm, lawv qhov cim tsis yog qhov cim ntawm nws cov menyuam; lawv yog ib tiam neeg nkhaus thiab txawj dag. Nej puas ua li no pauj rau tus Tswv, nej haiv neeg ruam thiab tsis muaj tswv yim? Nws tsis yog nej Txiv uas tau txhiv nej los lod? Nws tsis tau tsim nej, thiab tsa nej kom ruaj khov lod?’” Review and Herald, March 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Kev tsis lees txais qhov tseeb kawg nkaus los ntawm Adventism tshwm sim thaum txog txoj cai Sunday, raws li Adventism rov ua dua keeb kwm ntawm cov Yixayee thaum ub, thaum “raug tsav los ntawm tib tus ntsuj plig ntawm kev kub ntxhov kev ntseeg uas tau yaum kom pawg neeg coob coob uas muab Khetos ntsia saum ntoo khaub lig; pawg ntseeg thiab lub xeev yuav raug koom ua ib qho kev sib haum tsis ncaj tib yam.” Kev ntxeev siab uas nce zuj zus ntawm Adventism raug sawv cev hauv Exekees tshooj yim, nrog plaub yam kev qias vuab tsuab uas nce zuj zus, uas raws li yaj saub cim tseg txog plaub tiam ntawm Adventism uas pib xyoo 1863. Qhov kev qias vuab tsuab kawg yog thaum cov thawj coj ntawm Yeluxalees pe hawm lub hnub.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Thiab nws coj kuv mus rau hauv lub tshav puam sab hauv ntawm lub tsev ntawm tus Tswv; thiab saib seb, ntawm qhov rooj nkag ntawm lub tuam tsev ntawm tus Tswv, nyob nruab nrab ntawm lub qab khav thiab lub thaj, muaj kwv yees li nees nkaum tsib tug txivneej, lawv tig nraub qaum rau lub tuam tsev ntawm tus Tswv, thiab lawv lub ntsej muag tig mus rau sab hnub tuaj; thiab lawv pe hawm lub hnub tig mus rau sab hnub tuaj. Ces nws hais rau kuv tias, Koj puas tau pom qhov no, aub neeg? Puas yog ib yam me rau tsev neeg Yudas uas lawv ua tej kev qias vuab tsuab uas lawv ua ntawm no? rau qhov lawv tau ua kom lub tebchaws puv npo kev kub ntxhov, thiab lawv rov qab los ua kom kuv chim; thiab saib seb, lawv muab ceg ntoo rau ntawm lawv lub qhov ntswg. Yog li ntawd kuv los yuav ua raws li txoj kev npau taws heev: kuv lub qhov muag yuav tsis tseg, thiab kuv yuav tsis muaj kev khuv leej li; thiab txawm yog lawv quaj nrov nrov rau hauv kuv ob pob ntseg, los kuv yuav tsis mloog lawv. Exekees 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Kev txiav txim uas raug coj los ua nyob rau lub sijhawm ntawd raug piav qhia nyob hauv “teev” ntawm Belshazzar txoj kev txiav txim.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Vajntxwv Npesaxa, tus vaj ntxwv, tau ua ib lub rooj noj loj rau ib txhiab tus nws cov nom tswv, thiab nws haus cawv txiv hmab ntawm ib txhiab tus ntawd xub ntiag. Vajntxwv Npesaxa, thaum nws tab tom saj cawv txiv hmab, tau txib kom coj tej twj kub thiab nyiaj uas nws txiv Nenpukhanexas tau muab tawm hauv lub tuam tsev uas nyob hauv Yeluxalees los; xwv kom vaj ntxwv, thiab nws cov thawj, nws cov pojniam, thiab nws cov niam yau, thiaj tau haus hauv tej ntawd. Ces lawv txawm coj tej twj kub uas raug muab tawm hauv lub tuam tsev ntawm Vajtswv lub tsev uas nyob hauv Yeluxalees los; thiab vaj ntxwv, thiab nws cov thawj, nws cov pojniam, thiab nws cov niam yau, tau haus hauv tej ntawd. Lawv haus cawv txiv hmab, thiab qhuas tej vajtswv kub, thiab nyiaj, tooj dag, hlau, ntoo, thiab pob zeb. Nyob rau tib lub sijhawm ntawd, cov ntiv tes ntawm ib tug neeg txhais tes txawm tawm los, thiab sau rau ntawm phab ntsa pleev nplas ntawm vaj ntxwv lub tsev fuabtais, ncaj rau ntawm lub teeb txawb; thiab vaj ntxwv pom qhov ib feem ntawm txhais tes uas tab tom sau ntawd. Ces vaj ntxwv lub ntsej muag txawm hloov lawm, thiab nws tej kev xav ua rau nws ntxhov siab, ua rau pob qij txha ntawm nws duav yaj lawm, thiab nws ob lub hauv caug sib nplawm rau ib leeg. Vaj ntxwv qw nrov nrov kom hu cov kws saib hnub qub, cov Khasdias, thiab cov neeg twv txiaj tuaj. Thiab vaj ntxwv hais rau cov neeg txawj ntse hauv Npanpiloo tias, Leejtwg uas yuav nyeem tau lo lus sau no, thiab qhia tau nws lub ntsiab rau kuv, tus ntawd yuav raug hnav tsoos liab doog, thiab muaj ib txoj saw kub rau ntawm nws caj dab, thiab yuav ua tus thawj thib peb hauv lub nceeg vaj. Ces tag nrho vaj ntxwv cov neeg txawj ntse txawm los lawm; tiamsis lawv nyeem tsis tau lo lus sau ntawd, thiab tsis muaj peev xwm qhia tau lub ntsiab rau vaj ntxwv. Ces vajntxwv Npesaxa txawm ntxhov siab heev, thiab nws lub ntsej muag hloov hauv nws, thiab nws cov nom tswv poob siab tag. Daniyees 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Nyob rau “lub sijhawm ntawd tib si” uas Belshazzar txoj kev txiav txim los txog, Shadrach, Meshach, thiab Abednego raug muab pov rau hauv lub cub hluav taws uas tau raug kub “xya npaug” tshaj li qub.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Tam sim no yog npaj txhij lawm, ces thaum twg nej hnov lub suab raj, raj nplaim, nkauj ntaus, sackbut, psaltery, thiab dulcimer, thiab txhua yam suab paj nruag, nej txhos caug pe hawm tus pej thuam uas kuv tau ua; zoo heev: tiam sis yog nej tsis pe hawm, tib xuab moos ntawd nej yuav raug muab pov rau hauv nruab nrab ntawm lub cub tawg hluav taws kub nyhiab; thiab tus Vajtswv twg yog tus yuav cawm tau nej dim ntawm kuv txhais tes? Shadrach, Meshach, thiab Abednego teb thiab hais rau vajntxwv tias, Au Nebuchadnezzar, peb tsis yuav ceev faj teb koj hauv qhov no. Yog muaj li ntawd tiag, peb tus Vajtswv uas peb ua haujlwm rau nws muaj peev xwm cawm tau peb dim ntawm lub cub tawg hluav taws kub nyhiab, thiab nws yuav cawm peb dim ntawm koj txhais tes, au vajntxwv. Tiam sis yog tsis ua li ntawd, thov kom koj paub, au vajntxwv, tias peb yuav tsis ua haujlwm rau koj tej vajtswv, thiab yuav tsis pe hawm tus pej thuam kub uas koj tau tsa ntawd. Ces Nebuchadnezzar thiaj npau taws heev kawg, thiab lub ntsej muag uas nws ua rau Shadrach, Meshach, thiab Abednego hloov mus lawm: yog li ntawd nws thiaj hais thiab txib kom lawv kub lub cub ntawd xya npaug tshaj qhov uas ib txwm kub. Daniel 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Teev” ntawm txoj kev txiav txim rau Belshazzar yog tib yam “teev” ntawm txoj kev txiav txim rau Shadrach, Meshach thiab Abednego, thiab hauv ob txoj kab no “xya zaug” raug sawv cev ua lub cim ntawm txoj kev txiav txim ntawd. Peb tus neeg tsim txiaj ntawd sawv cev rau ob tug tim khawv uas nce nrog huab mus rau saum ntuj ceeb tsheej ua tus chij hauv “teev” ntawm av qeeg loj thaum Hnub Cai Hnub Xya, thiab Belshazzar sawv cev rau txoj kev txiav txim ntawm kev puas tsuaj hauv teb chaws uas raug coj los saum tus tsiaj qus hauv ntiaj teb no hauv tib tug “teev” ntawd.

We will continue our study of Belshazzar’s judgment in the next article.

Peb yuav txuas ntxiv peb txoj kev kawm txog Belshazzar txoj kev txiav txim hauv zaj lus tom ntej.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Kuv lub siab raug ntxhov siab heev txog tus qauv kev dawb huv uas qis nyob hauv peb haiv neeg. Thiab thaum kuv xav txog tej kev txom nyem uas tau tshaj tawm rau Kaperna-us, kuv xav txog tias kev rau txim yuav hnyav npaum li cas tshaj rau cov uas paub qhov tseeb los tsis tau taug kev raws li qhov tseeb, tiam sis taug kev hauv tej nplaim taws uas lawv tus kheej tau zes. Thaum tsaus ntuj kuv tab tom hais rau haiv neeg no hauv ib txoj kev hnyav thiab dawb ceev heev, thov ntuas lawv kom nug lawv tus kheej lub siab kaj siab lug tias; Kuv yog dab tsi? Kuv puas yog ib tug Khixatia, los kuv tsis yog? Puas yog kuv lub siab twb raug kho tshiab lawm? Puas yog Vajtswv txoj kev tshav ntuj uas hloov dua tshiab tau puab kuv tus cwj pwm? Kuv tej kev txhaum puas tau hloov siab lees txim lawm? Puas tau lees confess? Puas tau raug zam txim lawm? Kuv puas koom ib lub siab nrog Khetos ib yam li nws koom ib lub siab nrog Leej Txiv? Kuv puas ntxub yam uas kuv ib zaug tau hlub? Tam sim no kuv puas hlub yam uas kuv ib zaug tau ntxub? Kuv puas suav txhua yam ua poob qab vim txoj kev zoo tshaj plaws ntawm kev paub txog Khetos Yexus? Kuv puas hnov tias kuv yog cuab yeej uas Yexus Khetos tau txhiv yuav lawm, thiab tias txhua teev kuv yuav tsum muab kuv tus kheej fij rau nws txoj hauj lwm?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Peb tab tom sawv ntawm lub chaw nkag ntawm tej xwm txheej loj thiab hnyav heev. Tag nrho lub ntiajteb yuav tsum raug ci ntsa iab los ntawm Yehauvas lub hwjchim ci ntsa iab ib yam li dej npog tej kwj deg ntawm lub qhov tob loj. Tej lus faj lem tab tom raug ua tiav, thiab tej caij nyoog cua daj cua dub tab tom nyob ntawm peb xub ntiag. Tej kev sib cav qub uas zoo li twb raug ntsiag to ntev los lawm yuav raug tsa rov qab los, thiab tej kev sib cav tshiab yuav txhawv los; yam tshiab thiab yam qub yuav sib xyaw ua ke, thiab qhov no yuav tshwm sim sai kawg. Cov timtswv tab tom tuav plaub cua kom lawv txhob tshuab, mus txog thaum txoj haujlwm ceeb toom uas tau raug teev tseg raug muab rau lub ntiajteb lawm; tiam sis cua daj cua dub tab tom sib sau ua ke, tej huab tab tom ntim hnyav, npaj txhij yuav tawg los rau saum lub ntiajteb, thiab rau coob leej nws yuav zoo li tub sab tuaj thaum hmo ntuj.”

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Coob leej coob tus thiab tsis kam ntseeg thaum peb tau hais rau lawv, nees nkaum thiab peb caug xyoo dhau los, tias hnub Sunday yuav raug thawb kom siv rau thoob qab ntuj, thiab yuav muaj ib txoj cai raug tsim los yuam kom sawv daws coj raws li nws, thiab yuam lub siab‑ntsws. Tam sim no peb pom nws tab tom raug ua kom tiav. Txhua yam uas Vajtswv tau hais txog yav tom ntej yeej yuav muaj tseeb tiav; tsis muaj ib yam twg ntawm txhua yam uas Nws tau hais yuav ploj mus tsis tiav. Tam sim no Kev Ntseeg Protestant tab tom ncav tes hla tus kwj ha los tuav tes nrog txoj kev papacy, thiab ib txoj kev sib koom tes tab tom raug tsim los tsuj kom hnub Xanpataus ntawm lo lus txib plaub ploj ntawm qhov muag; thiab tus neeg ntawm kev txhaum, tus uas, raws li Xatas txoj kev qhuab ntuas, tau tsim tsa hnub xanpataus cuav ntawd, tus me nyuam no ntawm papacy, yuav raug tsa kom sawv rau hauv Vajtswv qhov chaw.”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Tag nrho saum ntuj ceeb tsheej raug qhia rau kuv pom zoo li tab tom ntsia saib kev nthuav tawm ntawm tej xwm txheej. Ib qho teeb meem kub ntxhov yuav raug nthuav tawm nyob rau hauv qhov kev sib cav loj thiab kav ntev hais txog Vajtswv txoj kev tswj hwm saum ntiajteb no. Muaj ib yam dab tsi loj thiab txiav txim kawg yuav tshwm sim, thiab yog yuav tshwm sim sai kawg. Yog muaj kev ncua sij hawm twg, Vajtswv tus yam ntxwv thiab Nws lub zwm txwv yuav raug ua kom poob ntsej muag. Lub tsev khaws cuab yeej ua rog saum ntuj ceeb tsheej twb qhib lawm; tag nrho Vajtswv lub qab ntuj khwb thiab nws tej cuab yeej npaj txhij lawm. Tsuas yog ib lo lus xwb ces kev ncaj ncees yuav hais tawm, thiab yuav muaj tej kev tshwm sim txaus ntshai heev saum lub ntiajteb no, uas yog Vajtswv txoj kev chim. Yuav muaj suab lus thiab xob quaj thiab xob nroo thiab av qeeg thiab kev puam tsuaj thoob plaws txhua qhov. Txhua txoj kev txav mus los hauv lub qab ntuj khwb saum ntuj ceeb tsheej yog los npaj lub ntiajteb no rau qhov teeb meem kub ntxhov loj ntawd.

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Kev kub ntxhov tab tom txeeb kav txhua yam hauv ntiajteb no; thiab raws li ib haiv neeg uas tau txais txojkev kaj loj thiab kev paub uas zoo kawg nkaus, coob leej ntawm lawv raug sawv cev los ntawm tsib tus nkauj xwb uas tsaug zog nrog lawv tej teeb, tiam sis tsis muaj roj nyob hauv lawv tej hub; txias, tsis muaj kev hnov qab hau, muaj kev ntseeg Vajtswv uas qaug zog thiab tab tom ploj zuj zus. Thaum ib txoj sia tshiab tab tom raug faib tawm thiab tab tom hlob tuaj hauv qab no thiab tab tom tuav ruaj khov txhua yam cuab yeej ntawm Xatas, npaj rau txojkev sib ceg loj kawg thiab kev tawm tsam kawg, ib txojkev kaj tshiab thiab txoj sia thiab hwjchim tab tom nqes los saum ntuj, thiab tab tom txeeb kav Vajtswv haiv neeg uas tsis tuag, raws li coob leej tam sim no twb tuag hauv kev ua txhaum thiab kev txhaum lawm. Cov neeg uas tam sim no yuav pom yam uas tsis ntev yuav los saum peb los ntawm yam uas tab tom tshwm sim nyob ntawm peb xub ntiag, yuav tsis tso siab ntxiv lawm rau tej tswv yim uas tibneeg tsim, thiab yuav paub meej tias Vaj Ntsuj Plig Dawb Huv yuav tsum raug lees paub, txais yuav, thiab nthuav tawm rau ntawm cov neeg, xwv kom lawv thiaj li yuav tawm tsam rau Vajtswv lub yeeb koob, thiab ua haujlwm rau txhua qhov chaw hauv tej kab ke thiab tej kev loj ntawm lub neej, rau txojkev cawm dim ntawm lawv cov kwvtij neej tsa tus ntsujplig. Tib lub pob zeb uas ruaj thiab khov kho yog lub Pob Zeb Uas Kav Mus Ib Txhis. Tsuas yog cov uas txhim tsa saum lub Pob Zeb no xwb thiaj muaj kev nyab xeeb.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Cov neeg uas tam sim no tseem muaj lub siab raws cev nqaij daim tawv, txawm yog Vajtswv twb tau ceeb toom hauv Nws Txojlus thiab los ntawm Nws tus Ntsuj Plig tej lus tim khawv lawm los, yuav tsis muaj hnub koom tau nrog tsev neeg dawb huv ntawm cov uas raug txhiv dim. Lawv yog neeg cev nqaij daim tawv ntshaw kev lom zem, poob qes hauv kev xav, thiab yog yam qias neeg ntxub ntxaug rau ntawm Vajtswv lub xub ntiag. Lawv yeej tsis tau raug ua kom dawb huv los ntawm qhov tseeb. Lawv tsis tau koom nrog tus yam ntxwv ntuj tsim los saum ntuj los, tsis tau kov yeej tus kheej thiab lub ntiajteb nrog nws tej kev hlub ntxias thiab tej kev ntshaw phem. Cov cwj pwm zoo li no muaj nyob thoob plaws hauv peb tej pawg ntseeg, thiab qhov tshwm sim yog cov pawg ntseeg qaug zog, muaj mob nkeeg, thiab yuav luag tuag. Nim no yuav tsum tsis txhob muaj ib yam lus tim khawv uas txias siab lossis tsis quav ntsej li, tiam sis yuav tsum muaj ib yam lus tim khawv meej tseeb, ncaj qha, cem txim txhua yam kev tsis huv, thiab tsa Yexus kom siab. Peb ua ib haiv neeg yuav tsum nyob rau hauv tus yam ntxwv ntawm kev cia siab ntsoov, ua haujlwm, tos ntsoov, zov faj, thiab thov Vajtswv.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Txoj kev cia siab uas tau koob hmoov no txog kev tshwm sim zaum ob ntawm Khetos yuav tsum raug nthuav tawm rau cov neeg ntau zaus, nrog rau nws tej kev muaj tiag uas hnyav thiab dawb ceev; kev tos ntsoov txog peb tus Tswv Yexus txoj kev tshwm sim sai sai tuaj hauv nws lub yeeb koob yuav coj tau kom ib tug suav tej yam hauv ntiajteb no ua yam khoob thiab tsis muaj nqis. Txhua yam meej mom lossis koob meej hauv ntiajteb yeej tsis muaj nqis li, rau qhov tus ntseeg tseeb nyob siab dua lub ntiajteb; nws tej kauj ruam tab tom mus rau saum ntuj. Nws yog ib tug neeg taug kev thiab ib tug neeg txawv teb chaws. Nws pej xeem yog nyob saud. Nws tab tom sau tej duab tshav ntuj ntawm Khetos txoj kev ncaj ncees los rau hauv nws tus ntsuj plig, kom nws thiaj yog tau ib lub teeb kub hnyiab thiab ci ntsa iab hauv txoj kev tsaus ntuj ncaj ncees uas tau npog lub ntiajteb. Cas muaj kev ntseeg muaj zog, cas muaj kev cia siab ciaj sia, cas muaj kev hlub kub siab lug, cas muaj kev rau siab dawb huv uas muab fij rau Vajtswv, uas pom muaj nyob hauv nws, thiab cas muaj qhov sib txawv meej pem npaum li ntawd nruab nrab ntawm nws thiab lub ntiajteb! ‘Vim li ntawd nej cia li zov thiab thov Vajtswv txhua lub sijhawm, kom nej thiaj raug suav tias tsim nyog dim ntawm txhua yam no uas yuav los txog, thiab kom sawv tau ntawm Neeg Leej Tub xub ntiag.’ ‘Yog li ntawd nej cia li zov, rau qhov nej tsis paub tias nej tus Tswv yuav los lub sijhawm twg.’ ‘Yog li ntawd nej kuj cia li npaj txhij thiab; rau qhov Neeg Leej Tub yuav los rau lub sijhawm uas nej tsis xav txog.’ ‘Saib seb, Kuv los ib yam li tub sab. Foom koob hmoov rau tus uas zov thiab khaws nws tej tsoos tsho.’” Pamphlets, 38–40.

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