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# The Book of Daniel - Number One-Hundred and Fifty-Five

Phau Ntawv Daniyee - Ib Puas Tsib Caug Tsib

Unveiling Daniel’s Last Vision: A Parallel Journey of the Wise Virgins

Qhia Tshwm Daniel Txoj Kev Pom Kawg: Ib Txoj Kev Taug Uas Sib Txawv Nrog Cov Nkauj Nkauj Ntse

Author

Jeff Pippenger

Published

March 24, 2024

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We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Peb twb pib peb txoj kev xav txog Daniyees zaj viden kawg los ntawm kev txheeb Daniyees tias yog ib lub cim sawv cev rau Vajtswv haiv neeg ntawm daim ntawv cog lus hauv hnub kawg, thiab peb tau siv nqe thawj ntawd nrog rau tshooj kawg los pib txheeb xyuas cov yam ntxwv cev Vajtswv lus ntawm cov neeg hnub kawg ntawd uas Belteshazzar sawv cev. Vajtswv haiv neeg ntawm daim ntawv cog lus hauv hnub kawg sawv cev rau cov Millerites ntawm txoj kev txav ntawm tus tim tswv thawj, thiab rau ib puas plaub caug plaub txhiab leej ntawm txoj kev txav ntawm tus tim tswv peb. Cov Millerites tau ua kom tiav zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, thiab zaj lus piv txwv ntawd rov muaj dua ib lo lus tsis txawv li hauv hnub kawg.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Kuv feem ntau raug xa mus rau zaj lus piv txwv hais txog kaum tus nkauj xwb, tsib leej uas txawj ntse, thiab tsib leej ruam. Zaj lus piv txwv no twb tau raug thiab yuav raug ua tiav raws nraim ib lo lus ib txhia, rau qhov nws muaj ib daim ntawv thov tshwj xeeb rau lub caij nyoog no, thiab, ib yam li txoj xov ntawm tus tim tswv thib peb, nws twb tau raug ua tiav thiab yuav tseem ua qhov tseeb tam sim no mus txog rau thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Qhov kev paub ntawm ob txoj kev txav nyob rau hnub kawg, yog qhov kev paub ntawm Adventism.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Zaj lus piv txwv hais txog kaum leej nkauj xwb hauv Mathais 25 kuj qhia txog qhov kev paub dhau los ntawm haiv neeg Adventist.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Cov Millerite sawv cev rau txoj kev txav ntawm thawj tug timtswv, thiab lawv txoj kev paub kuj tau raug sawv cev los ntawm pawg ntseeg Philadelphia. Xyoo 1856, txoj kev txav Philadelphian Millerite tau hloov mus rau txoj kev txav Laodicean, thiab hauv txoj kev tawm tsam xyoo 1863, nws tau hloov ntxiv mus ua pawg ntseeg Seventh-day Adventist Laodicean.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Ib puas plaub txhiab leej sawv cev rau txoj kev txav ntawm tus tim tswv thib peb, thiab lawv txoj kev paub dhau los kuj raug sawv cev los ntawm pawg ntseeg Filadefias. Xyoo 1989, phau ntawv Daniyees raug qhib nws lub ntsiab rau pawg ntseeg Xya Hnub Khaws Hnub Caiv Laodikea, thiab thaum lub Cuaj Hlis 11, 2001, txoj kev txav Adventist Laodikea tau pib, thiab thaum Lub Xya Hli xyoo 2023, kev hloov rov qab los rau txoj kev txav Filadefias tau los txog.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, lossis Daniel, sawv cev rau txoj kev txav Filadefia ntawm hnub kawg, uas rov ua dua txoj kev txav Filadefia ntawm cov Millerite “ib yam nkaus nkaus li tus ntawv.” Nqe thawj ntawm lub zeem muag kawg sawv cev rau cov neeg ntawd ntawm hnub kawg, thiab zaj lus tim khawv kawg ntawm lub zeem muag kawg yuav tsum sib haum nrog zaj lus tim khawv thawj ntawm lub zeem muag kawg. Txoj txheej txheem ntxuav kom dawb huv hauv Daniyees tshooj kaum ob qhia txog kev nce ntxiv ntawm kev paub, thiab ob pawg neeg uas raug tsim tawm los ntawm qhov ntawd. Belteshazzar yog daim sawv cev kawg nkaus ntawm cov neeg txawj ntse ntawm hnub kawg. Hauv Daniyees tshooj kaum ob muaj tsawg kawg yog tsib qhov tseeb yaj saub uas yog cov ncej ruaj rau txoj kev txav Millerite, uas yuav tsum raug rov ua dua hauv txoj kev txav ntawm tus tim tswv thib peb.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Qhov thawj yog txoj kev ntxuav kom huv uas ua rau muaj ob pawg neeg pe hawm, thiab yog li ntawd thiaj ua kom zaj lus piv txwv txog kaum tus nkauj xwb tau tiav nyob rau hauv ob qho kev txav, thaum pib thiab thaum kawg.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:4, 9, 10.

> Tiamsis koj, Au Daniyee, kaw tej lus no tseg, thiab muab phau ntawv ntawd khi ntsaws ruaj, kom txog rau lub sijhawm kawg: coob leej yuav mus los pem no pem ub, thiab kev paub yuav muaj coob zuj zus ntxiv.... Thiab nws hais tias, Mus koj txoj kev mus, Daniyee: rau qhov tej lus no twb raug kaw cia thiab raug khi ntsaws ruaj mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab raug ua kom dawb huv, 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. Daniel 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Qhov kev sib txawv ntawm cov neeg txawj ntse thiab cov neeg phem (ruam), yog nyob ntawm lawv txoj kev to taub (faib kom meej hauv lub siab) txog qhov kev nce ntxiv ntawm kev paub uas raug qhib tawm rau lub sijhawm kawg, txawm yog xyoo 1798 rau cov Millerites, los yog xyoo 1989 rau ib puas plaub caug plaub txhiab leej. Vajtswv haiv neeg raug hu kom paub tias Adventism yog txoj kev paub dhau ntawm zaj lus piv txwv txog kaum tus nkauj xwb, rau qhov tsis muaj txoj kev to taub ntawd lawv yuav tsis nrhiav kom to taub thaum twg “lub sijhawm kawg” rau tiam neeg kawg tau los txog, los yog cov lus twg yog cov lus uas thaum ntawd raug qhib lub foob. Tsis muaj txoj kev to taub tias kev paub dhau ntawm Adventist yog ib txoj kev sim siab peb-theem, uas nyob saum kev loj hlob zuj zus ntawm qhov tseeb, uas coj mus rau ib qho txiaj ntsig “sia-los-tuag,” ces yeej tsis muaj peev xwm lees paub tau txoj hauj lwm hu siab ntawm txhua tus Seventh-day Adventist. Belteshazzar sawv cev rau ib haiv neeg uas paub tias lawv tau hla dhau txoj kev lim kom dawb huv uas raug sawv cev tias yog “raug ntxuav kom dawb huv, raug ua kom dawb, thiab raug sim.” Qhov txheej txheem lim kom dawb huv peb-theem ntawd tiag tiag raug qhia meej tshwj xeeb tias yog tes dej num ntawm tus Vaj Ntsuj Plig Dawb Huv.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

> Txawm li cas los xij, kuv qhia qhov tseeb rau nej; nws tsim nyog rau nej tias kuv yuav mus lawm: rau qhov yog kuv tsis mus lawm, tus Nplig Siab yuav tsis los cuag nej; tab sis yog kuv mus lawm, kuv yuav txib nws los cuag nej. Thiab thaum nws los txog lawm, nws yuav qhuab ntuas lub ntiajteb txog kev txhaum, thiab txog kev ncaj ncees, thiab txog kev txiav txim: Hais txog kev txhaum, vim lawv tsis ntseeg kuv; Hais txog kev ncaj ncees, vim kuv mus cuag kuv Leej Txiv, thiab nej yuav tsis pom kuv ntxiv lawm; Hais txog kev txiav txim, vim tus thawj ntawm lub ntiajteb no twb raug txiav txim lawm. Kuv tseem muaj ntau yam yuav hais rau nej, tiamsis nim no nej tseem ris tsis taus. Txawm li ntawd los, thaum nws, yog tus Ntsuj Plig ntawm qhov tseeb, los txog lawm, nws yuav coj nej mus rau hauv txhua qhov tseeb: rau qhov nws yuav tsis hais raws li nws tus kheej; tiamsis txhua yam uas nws hnov, nws yuav hais tej ntawd: thiab nws yuav qhia tej uas yuav muaj los yav tom ntej rau nej. Yauhas 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Txoj hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv hauv kev coj cov nkauj xwb uas txawj ntse mus rau hauv “txhua qhov tseeb,” yuav tsum muaj tias Nws qhuab ntuas, uas yog txhais hais tias ceeb toom lossis txiav txim rau, lub ntiaj teb txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim, uas yog tib yam nkaus li peb theem uas tsim tawm los ua ib tug nkauj xwb txawj ntse lossis ruam nyob rau hauv Daniyee tshooj kaum ob. Txoj xov uas Yexus tau qhia tias yog txoj hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv yog “roj,” uas nthuav qhia qhov sib txawv ntawm cov neeg txawj ntse thiab cov neeg phem nyob rau hauv Daniyee kaum ob. Vajtswv haiv neeg nyob rau hnub kawg yuav tsum to taub txog kev paub uas nce ntxiv rau lawv tiam neeg, thiab txoj kev paub ntawd suav nrog lawv txoj kev lees paub tias lawv yog nkauj xwb ruam lossis txawj ntse nyob rau hauv zaj lus piv txwv ntawm Mathais tshooj nees nkaum tsib.

> “John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

> “Yauhas tau raug qhia tej yam no hauv txoj kev yog toog pom dawb huv. Nws pom pab neeg uas sawv cev los ntawm tsib tug nkauj xwb txawj ntse, nrog lawv tej teeb npaj txhij thiab cig kaj lug, ces nws qw tawm hauv txoj kev zoo siab tshaj plaws hais tias, ‘Nov yog txoj kev ua siab ntev ntawm cov ntseeg dawb huv; nov yog cov uas ceev Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus. Thiab kuv hnov ib lub suab los saum ntuj ceeb tsheej hais rau kuv tias, Sau cia, Foom koob hmoov rau cov neeg tuag uas tuag hauv tus Tswv txij no mus: Muaj tseeb tiag, Vaj Ntsuj Plig hais li ntawd, kom lawv tau so ntawm lawv tej haujlwm khwv; thiab lawv tej haujlwm kuj raws lawv qab mus.’”

> “Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

> “Coob leej coob tus uas tau hnov thawj tus tim tswv thiab tus tim tswv thib ob tej lus ceeb toom tau xav tias lawv yuav muaj sia nyob txog hnub uas pom Khetos los hauv tej huab saum ntuj. Yog tias txhua tus uas lees tias ntseeg qhov tseeb tau ua lawv tes dej num ib yam li cov nkauj xwb uas muaj tswvyim, ces lo lus ceeb toom no twb yuav raug tshaj tawm mus rau txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua pawg neeg lawm. Tiamsis tsib leeg muaj tswvyim thiab tsib leeg yog neeg ruam. Qhov tseeb no tsim nyog twb raug tshaj tawm los ntawm kaum tus nkauj xwb, tiamsis tsuas yog tsib leeg xwb uas tau npaj yam uas tseem ceeb kom tau nrog pawg uas taug kev hauv qhov kaj uas tau los txog rau lawv. Zaj lus ceeb toom ntawm tus tim tswv thib peb thiaj yog yam uas yuav tsum muaj. Lo lus tshaj tawm no yuav tsum raug tshaj tawm. Coob leej uas tau tawm mus ntsib Tus Nraug Vauv raws li tej lus ceeb toom ntawm thawj tus tim tswv thiab tus tim tswv thib ob, tau tsis kam lees zaj lus ceeb toom ntawm tus tim tswv thib peb, uas yog zaj lus xeem kawg uas yuav muab rau ntiajteb.”

> “A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].

> “Yuav muaj ib txoj hauj lwm zoo ib yam li ntawd raug ua tiav thaum tus tim tswv ntawd lwm tus, uas raug sawv cev nyob hauv Tshwmsim 18, muab nws txoj xov. Cov xov ntawm tus tim tswv thawj, tus thib ob, thiab tus thib peb yuav tsum raug rov hais dua. Yuav muaj ib lo lus hu raug tshaj tawm rau pawg ntseeg tias, ‘Nej Kuv haiv neeg, cia li tawm hauv nws los, kom nej txhob koom nrog nws tej kev txhaum.’ ‘Npanpiloos tus loj tau poob lawd, tau poob lawd, thiab nws twb dhau los ua chaw nyob ntawm dab phem, thiab ua chaw khaws cia ntawm txhua tus ntsuj plig qias neeg, thiab ua tawb kaw ntawm txhua hom noog qias thiab ntxub heev. Rau qhov txhua haiv neeg tau haus cawv txiv hmab ntawm txoj kev npau taws ntawm nws tej kev deev hluas nkauj, thiab tej vaj ntxwv hauv ntiaj teb tau ua kev deev hluas nkauj nrog nws, thiab cov tub lag tub luam hauv ntiaj teb tau nplua nuj los ntawm nws tej kev nplua nuj thiab kev lom zem ntau kawg…. Nej Kuv haiv neeg, cia li tawm hauv nws los, kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej tsis txhob raug nws tej xwm txheej phem: vim nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov txog nws tej kev tsis ncaj lawm’ [Tshwmsim 18:2–5].”

> “Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

> “Cia li muab txhua nqe hauv tshooj no los, thiab nyeem kom zoo, tshwj xeeb yog ob nqe kawg: ‘Thiab txojkev kaj ntawm ib lub tswm ciab yuav tsis ci hauv koj ntxiv lawm li; thiab lub suab ntawm nraug vauv thiab ntawm nkauj nyab yuav tsis hnov hauv koj ntxiv lawm li: rau qhov koj cov tub lag tub luam yog cov neeg loj ntawm lub ntiajteb; rau qhov txhua haiv neeg raug ntxias vim yog koj txojkev khawv koob. Thiab hauv nws pom muaj cov ntshav ntawm cov yaj saub, thiab ntawm cov neeg dawb huv, thiab ntawm txhua tus uas raug tua saum lub ntiajteb.’”

> “The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

> “Zaj lug piv txwv txog kaum tus nkauj xwb no yog Khetos tus kheej uas tau hais tawm, thiab txhua lo lus nthuav qhia hauv ntawd yuav tsum tau kawm xyuas kom zoo zoo. Ib lub sijhawm yuav los txog thaum lub qhov rooj yuav raug kaw. Peb raug sawv cev los ntawm cov nkauj xwb uas txawj ntse lossis cov uas ruam. Tam sim no peb tsis muaj peev xwm cais kom paub, thiab peb kuj tsis muaj cai hais tias leejtwg yog cov txawj ntse thiab leejtwg yog cov ruam. Muaj qee leej uas tuav rawv qhov tseeb nyob hauv kev tsis ncaj ncees, thiab sab nraud lawv zoo li cov txawj ntse.” Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Ua cov Adas Ven‑tis uas yuav tsum hu cov txivneej thiab cov pojniam tawm hauv Npanpiloo thaum txoj cai Hnub Caiv cuav uas yuav los sai no los txog, peb “raug sawv cev los ntawm cov nkauj xwb muaj tswv yim lossis cov nkauj xwb ruam.” Pawg uas Yauhas pom, “raug sawv cev los ntawm tsib tug nkauj xwb muaj tswv yim, nrog lawv tej teeb npaj tiav thiab cig ntsa iab,” uas Yauhas tseem txheeb ntxiv tias yog cov uas muaj “cov neeg dawb huv txoj kev ua siab ntev,” thiab cov uas “ceeb cov lus txib ntawm Vajtswv thiab txoj kev ntseeg ntawm Yexus,” yog ib puas plaub caug plaub txhiab leej uas raug hu kom ceev Vajtswv tej lus txib, xyaum txoj kev ntseeg ntawm Yexus, thiab paub tias lawv yog cov nkauj xwb hauv zaj lus piv txwv ntawm Mathais nees nkaum tsib. Tsis yog lawv tsuas xav to taub tias lawv yog cov nkauj xwb muaj tswv yim lossis cov nkauj xwb ruam xwb, tiam sis lawv tseem yuav tsum rov ua dua qhov kev paub uas Daniyee sawv cev tias yog “ua kom dawb huv, ua kom dawb, thiab raug sim.”

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

> Thiab lawv hu ib zaj nkauj tshiab ib yam li ntawd rau ntawm lub zwm txwv xub ntiag, thiab rau ntawm plaub tug tsiaj, thiab cov txwj laus xub ntiag; tsis muaj leejtwg yuav kawm tau zaj nkauj ntawd tsuas yog ib puas plaub caug plaub txhiab leej xwb, cov uas raug txhiv dim tawm hauv ntiajteb los. Cov no yog cov uas tsis tau ua qias nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv neeg ntiajteb los, ua thawj txi txiv rau Vajtswv thiab rau tus Menyuam Yaj. Thiab hauv lawv lub qhov ncauj tsis pom muaj ib qho dag ntxias li; rau qhov lawv tsis muaj chaw txhaum nyob rau ntawm Vajtswv lub zwm txwv xub ntiag. Qhia Tshwm 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Muaj tsawg kawg yog tsib qhov tseeb uas raug sawv cev nyob rau hauv Daniel tshooj kaum ob, uas yog tej qhov tseeb txuas nrog Millerite kev txav ntawm tus timtswv thawj, uas yuav rov qab muaj dua thiab yuav raug to taub kom puv npo dua los ntawm kev txav ntawm ib puas plaub caug plaub txhiab leej. Ib qho ntawm cov qhov tseeb ntawd yog txoj kev ntxuav kom dawb huv peb theem uas txuas nrog zaj lus piv txwv txog kaum tus nkauj xwb. Qhov tseeb thawj uas William Miller tau to taub raws li lub sijhawm yav tom ntej qhia tseg, yog “xya zaug,” ntawm Leviticus nees nkaum rau, thiab qhov tseeb ntawd raug txheeb qhia nyob rau hauv Daniel kaum ob, thiab nws yog thawj qhov tseeb hauv Millerite keeb kwm uas raug hais txog nyob ntawd.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:4–10.

> Tiamsis koj, Au Daniel, cia li kaw tej lus no, thiab muab phau ntawv no lo cim kom ruaj, mus txog rau lub sijhawm kawg: coob leej yuav khiav mus khiav los, thiab kev txawj ntse yuav muaj ntxiv tuaj. Ces kuv Daniyees ntsia saib, thiab saib seb, muaj dua ob tug sawv ntawd, ib tug nyob ntawm ntug dej ib sab, thiab lwm tug nyob ntawm ntug dej lwm sab. Thiab ib tug hais rau tus txivneej hnav tsoos ntaub linen, uas sawv saum cov dej hauv tus dej ntawd, tias, Yuav ntev npaum li cas mam txog qhov kawg ntawm tej yam txaus xav no? Thiab kuv hnov tus txivneej hnav tsoos ntaub linen, uas sawv saum cov dej hauv tus dej ntawd, thaum nws tsa nws sab tes xis thiab sab tes laug rau saum ntuj, thiab cog lus ntawm Tus uas muaj sia nyob mus ib txhis hais tias, yuav yog ib lub sijhawm, ob lub sijhawm, thiab ib nrab lub sijhawm; thiab thaum nws tau ua tiav lawm uas rhuav kom lub hwjchim ntawm haiv neeg dawb huv tawg mus, txhua yam no yuav tiav nrho. Thiab kuv hnov, tiamsis kuv tsis nkag siab: ces kuv hais tias, Au kuv tus Tswv, qhov kawg ntawm tej no yuav yog li cas? Thiab nws hais tias, Koj cia li mus, Daniel: rau qhov tej lus no twb raug kaw tseg thiab muab lo cim ruaj mus txog rau lub sijhawm kawg lawm. Coob leej yuav raug ntxuav kom huv, thiab ua kom dawb, thiab raug sim; tiamsis cov neeg phem yuav ua phem zuj zus: thiab tsis muaj ib tug ntawm cov neeg phem yuav nkag siab; tiamsis cov neeg muaj tswvyim yuav nkag siab. Daniel 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Nqe no lus no pib nrog phau ntawv Daniyee raug kaw cia kom txog rau lub sijhawm kawg, thiab nqe no xaus nrog phau ntawv Daniyee raug kaw cia mus txog rau lub sijhawm kawg. Nyob nruab nrab ntawm thawj zaug thiab zaum kawg uas cov lus ntawm Daniyee raug kaw cia, muaj zaj lus tim khawv uas tau cog lus ruaj khov los ntawm “Tus uas ciaj sia nyob mus ib txhis,” hais tias “yuav yog rau ib lub sijhawm, ntau lub sijhawm, thiab ib nrab; thiab thaum nws twb ua kom tiav rau kev faib ua tej tawg tej qho ntawm lub hwj chim ntawm haiv neeg dawb huv lawm, txhua yam no yuav tiav huv tib si.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Tus uas tau muab zaj lus pov thawj uas cog lus tseg no yog Tus uas nyob saum cov dej, hnav ntaub linen. Daniel pom ib tug tim tswv sawv ntawm ib sab ntug dej Hiddekel, thiab ib tug tim tswv ntxiv nyob ntawm sab tod ntug dej, ces ib tug ntawm cov tim tswv ntawd nug ib lo lus nug, uas Tus nyob saum cov dej teb. Lo lus nug ntawd yog hais tias, “Ntev li cas?” Qhov no yog tib ob lo lus thawj zaug ntawm lo lus nug uas raug nug hauv nqe kaum peb ntawm Daniel tshooj yim.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ces kuv hnov ib tug neeg dawb huv hais lus, thiab muaj dua ib tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tabtom hais tias, Lub zeem muag uas hais txog txoj kev fij niaj hnub, thiab kev txhaum uas coj kev puam tsuaj los, uas muab ob qho tib si lub tuam tsev dawb huv thiab pab tub rog tseg rau kom luag tsuj rau hauv qab taw, yuav kav mus ntev npaum li cas? Thiab nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Tus qauv cev Vajtswv lus uas ib yam nkaus ntawd pom muaj nyob hauv ob zaug kev sib tham no, tsuas yog hais tias hauv tshooj yim, Daniyees nyob ntawm tus dej Ulai, tsis yog tus dej Hiddekel. Hauv tshooj yim ib tug tim tswv (neeg dawb huv) “hais rau tus neeg dawb huv ntawd uas tab tom hais tias, yuav ntev npaum li cas.” Lo lus Henplais uas txhais ua “tus neeg dawb huv ntawd,” yog lo lus Henplais “Palmoni,” uas txhais tias Tus Suav Lej Uas Zoo Kawg Nkaus, los sis Tus Suav Cov Lus Zais. Hauv tshooj yim Yexus (Tus Suav Lej Uas Zoo Kawg Nkaus) tab tom hais lus, thiab lwm tus neeg dawb huv nug Yexus (tus neeg dawb huv ntawd) tias, “yuav ntev npaum li cas.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Hauv tshooj kaum ob, Tus uas sawv saum dej ntawd raug ib tug timtswv uas nyob ntawm ib ntug dej Hiddekel nug hais tias, “ntev npaum li cas.” Ob nqe lus no yuav tsum raug muab xav ua ke, kab saum kab. Lo lus nug thawj zaug hauv tshooj yim yog, “lub zeem muag hais txog kev tsuj nqes lub chaw dawb huv thiab pab tub rog yuav kav ntev npaum li cas, uas xub ua tiav los ntawm kev pe hawm dab mlom, thiab tom qab ntawd los ntawm txoj kev kav ntawm papacy?” Lo lus nug hauv tshooj kaum ob yog, “yuav ntev npaum li cas thiaj txog qhov kawg ntawm tej yam txuj ci no.” Ces lo lus teb uas tau cog lus lees tseg raug muab los ntawm Palmoni, Tus Suav Tooj Zoo Kawg Nkaus uas hnav ntaub linen thiab sawv saum cov dej, hais tias, “yuav yog ib lub sijhawm, ob lub sijhawm, thiab ib nrab sijhawm; thiab thaum nws tau ua tiav kom tawg khiav lub hwjchim ntawm haiv neeg dawb huv lawm, txhua yam no yuav xaus tiav.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Cov lus nug ntawm cov Dej Ulai thiab Hiddekel yog hais tias, “lub zeem muag txog kev tawg khiav ntawm Vajtswv haiv neeg, uas raug ua kom tiav los ntawm kev teev dab mlom thiab tom qab ntawd los ntawm lub hwj chim papal thaum lawv tsuj nqes lub chaw dawb huv thiab pab tub rog, yuav kav ntev npaum li cas?” Lo lus teb yog tias kev tsuj nqes ntawd xaus rau xyoo 1798, thaum Palmoni txoj hauj lwm hauv kev tsa lub tuam tsev Millerite sawv pib, thiab tom qab ntawd xaus plaub caug rau xyoo tom qab, hauv xyoo 1844, thaum lub chaw dawb huv yuav tsum raug ntxuav kom huv.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Hauv tshooj kaum ob Daniyee hnov zaj lus sib tham ntawd, “tiamsis kuv tsis to taub.” Daniyee qhia tawm ib lub siab xav kom to taub, raws li tau sawv cev hauv qhov uas nws nug Khetos hais tias, “Au kuv tus Tswv, qhov kawg ntawm tej no yuav yog dabtsi?” Nws qhov kev qhia tawm txog lub siab xav kom to taub ntawd sawv cev rau lub siab xav ntawm cov nkauj xwb txawj ntse kom to taub, rau qhov tag nrho zaj lus sib tham ntawd raug muab tso rau nruab nrab ntawm ob qhov kev hais txog phau ntawv Daniyee raug kaw cia kom txog lub sijhawm kawg. Daniyee sawv cev rau lub siab xav uas raug tso rau saum William Miller kom to taub qhov tseeb uas raug qhib tawm hauv xyoo 1798, thiab thawj qhov tseeb uas nws raug coj los paub yog kev tsuj nphau lub chaw dawb huv thiab pab tub rog, xub thawj los ntawm kev pe dab qhuas thiab tom qab ntawd los ntawm kev kav papal thaum lub sijhawm uas lub hwj chim ntawm haiv neeg dawb huv raug faib tawg, raws li kev ua tiav ntawm “xya zaug,” hauv Leviticus nees nkaum rau.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Miller txoj kev ntshaw kom paub qhov tseeb raug sawv cev los ntawm Daniyees txoj kev ntshaw, tiam sis Miller txoj kev to taub tsis tau puv npo. Daniyees sawv cev rau Miller txoj kev ntshaw, hos Belteshazzar sawv cev rau cov uas muaj kev to taub tiav txhij txog qhov teeb meem thiab txoj yog toog. Muaj tsawg kawg yog tsib qhov tseeb tseem ceeb uas yog ib feem ntawm cov Millerites qhov kev paub hauv Daniyees tshooj kaum ob, uas yuav nrhiav tau ib qho sib luag phim hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Ib qho yog tias lawv tau ua kom tiav thiab to taub tias lawv tab tom ua kom tiav zaj lus piv txwv ntawm kaum tus nkauj xwb, nrog rau nws txoj kev sim siab peb theem, hos lwm qhov yog tias lawv to taub lub pob zeb hauv paus ntawm “xya lub sij hawm,” hauv Levi Tej Kevcai tshooj nees nkaum rau.

We will continue this study in our next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv peb tsab xov xwm tom ntej.

> “‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

> “‘Lub tebchaws saum ntuj yuav raug piv zoo li kaum tus nkauj xwb uas nqa lawv tej teeb, thiab tawm mus ntsib tus nraug vauv. Tsib tug hauv lawv yog neeg muaj tswvyim, hos tsib tug yog neeg ruam. Cov uas ruam nqa lawv tej teeb mus, tabsis tsis nqa roj nrog lawv; tiamsis cov uas muaj tswvyim nqa roj rau hauv lawv tej hub nrog lawv tej teeb. Thaum tus nraug vauv qeeb tuaj, lawv sawvdaws txawm tsaug zog thiab pw lawm. Thaum ib tag hmo muaj suab qw tias, Saib maj, tus nraug vauv tabtom los; nej cia li tawm mus ntsib nws. Ces tag nrho cov nkauj xwb ntawd sawv tsees los, thiab txiav kho lawv tej teeb. Cov ruam hais rau cov muaj tswvyim tias, Nej pub nej ib feem roj rau peb; rau qhov peb tej teeb twb yuav tuag lawm. Tiamsis cov muaj tswvyim teb tias, Tsis tau li; tsam tsam tsis txaus rau peb thiab rau nej: nej cia li mus rau cov muag roj, thiab yuav rau nej tus kheej. Thaum lawv tabtom mus yuav roj, tus nraug vauv txawm los txog; thiab cov uas npaj txhij lawm txawm nrog nws nkag mus rau hauv rooj tshoob, thiab lub qhov rooj raug kaw lawm. Tom qab ntawd, lwm cov nkauj xwb kuj los txog thiab hais tias, Tswv, Tswv, qhib rau peb. Tiamsis nws teb tias, Kuv hais tseeb rau nej, kuv tsis paub nej. Yog li ntawd nej yuav tsum zov faj; rau qhov nej tsis paub hnub thiab teev uas Neeg Leej Tub yuav los.’”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Tam sim no nyob hauv ib lub sijhawm txaus ntshai tshaj plaws, thiab tsis txhob cia ib tug twg ntawm peb qeeb nroos hauv kev nrhiav kev npaj rau Khetos txoj kev los. Tsis txhob cia leej twg ua raws li tus qauv ntawm cov nkauj xwb ruam, thiab xav tias yuav muaj kev nyab xeeb yog tos kom txog thaum lub sijhawm kub ntxhov los txog mam li nrhiav tau kev npaj ntawm tus cwj pwm kom sawv tau nyob rau lub sijhawm ntawd. Thaum cov qhua raug hu los nkag thiab raug tshuaj xyuas lawm, ces yuav lig dhau lawm uas yuav nrhiav Khetos txoj kev ncaj ncees. Tam sim no yog lub sijhawm hnav Khetos txoj kev ncaj ncees,—uas yog tsoos tsho kab tshoob uas yuav ua rau koj haum nkag mus rau hauv Pluas Hmo Kab Tshoob ntawm Tus Menyuam Yaj. Hauv zaj lus piv txwv ntawd, cov nkauj xwb ruam raug sawv cev tias thov roj, tab sis thaum lawv thov lawm los lawv tsis tau txais. Qhov no yog lub cim qhia txog cov uas tsis tau npaj lawv tus kheej los ntawm kev tsim tsa tus cwj pwm kom sawv taus hauv lub sijhawm kub ntxhov. Nws zoo ib yam li lawv mus cuag lawv cov neeg zej zog thiab hais tias, Muab nej tus cwj pwm rau kuv, tsis li ntawd kuv yuav ploj mus. Cov uas muaj tswvyim tsis muaj peev xwm faib lawv cov roj rau cov teeb uas tab tom cig ploj ntawm cov nkauj xwb ruam. Tus cwj pwm tsis yog yam yuav hloov tau ntawm ib tug mus rau lwm tus. Nws tsis yog yam yuav yuav los yog muag tau; nws yog yam yuav tsum tau txais. Tus Tswv tau pub rau txhua tus neeg ib lub sijhawm los txais tau tus cwj pwm ncaj ncees dhau ntawm cov sijhawm sim siab; tiam sis Nws tsis tau npaj ib txoj hau kev uas ib tug tib neeg yuav faib tau rau lwm tus tus cwj pwm uas nws tau tsim tsa los ntawm kev dhau mus hauv tej kev nyuaj siab, los ntawm kev kawm tej zaj kawm ntawm Tus Xib Fwb Loj, xwv kom nws thiaj li yuav qhia tau kev ua siab ntev hauv kev sim siab, thiab siv tau txoj kev ntseeg kom nws thiaj li txav tau tej roob ntawm qhov uas zoo tsis tau ua tau. Nws tsis muaj peev xwm faib tau qhov tsw qab ntxiag ntawm txoj kev hlub,—muab tau kev siab mos siab muag, kev txawj phim sij hawm, thiab kev mob siab thev taus rau lwm tus. Nws tsis muaj peev xwm rau ib lub siab tib neeg nchuav txoj kev hlub ntawm Vajtswv thiab ntawm tib neeg mus rau hauv lwm lub siab.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

> “Tiamsis hnub ntawd tab tom yuav los txog, thiab twb los ze rau peb lawm, thaum txhua yam theem ntawm tus cwj pwm yuav raug muab nthuav tawm los ntawm kev sim ntxias tshwjxeeb. Cov uas tseem nyob ruaj rau txoj cai ncaj ncees, cov uas xyaum kev ntseeg mus txog thaum kawg, yuav yog cov uas twb tau qhia tias lawv muaj siab ncaj nyob hauv kev kuaj thiab kev txom nyem thaum tej sijhawm dhau los ntawm lawv lub sijhawm sim siab, thiab twb tau tsim tus cwj pwm raws li tus yam ntxwv zoo ib yam li Khetos lawm. Cov ntawd yuav yog cov uas tau xyaum kom muaj kev paub sib raug zoo nyob ze nrog Khetos, cov uas, los ntawm nws txoj kev txawj ntse thiab txoj kev tshav ntuj, tau los ua cov muaj feem hauv ntuj ceeb tsheej tus yam ntxwv. Tiamsis tsis muaj ib tug tibneeg twg yuav muab tau rau lwm tus txoj kev fij siab ntawm lub siab thiab cov yam ntxwv siab zoo ntawm lub tswv yim, los yog pab ntxiv nws qhov uas nws tseem tsis txaus nrog lub hwjchim ntawm kev ncaj ncees. Peb txhua tus yeej ua tau ntau yam pab rau ib leeg los ntawm kev muab ib tug yam ntxwv uas zoo ib yam li Khetos rau neeg pom, thiab li ntawd thiaj cuam tshuam lawv kom mus cuag Khetos rau txoj kev ncaj ncees uas tsis muaj ntawd lawv yuav sawv tsis taus hauv txoj kev txiav txim. Tibneeg yuav tsum thov Vajtswv thiab xav txog kom tob txog qhov teebmeem tseem ceeb ntawm kev txhim kho tus cwj pwm, thiab tsim lawv tus cwj pwm raws li tus qauv saum ntuj los.” The Youth Instructor, January 16, 1896.

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